(3) לא תצא כצאת בעבדים, “she will not leave her “master’s” employ according to the same rules as does a male “slave.”
Rashi explains the word עבדים in this verse as referring to Canaanite slaves. If someone had thought that it referred to Jewish slaves, consider the fact that the Torah had separately legislated what the terms are when Jewish slave leaves his “master” in Deuteronomy 15,12.
The conditions for releasing Jewish “slaves” had stipulated there that no difference is made between males and females.
An alternate approach: Whereas the male “slaves” leave the master’s employment unaccompanied by children they had sired while in his masters employ, the female Jewish “slave,” if her master wants to have children by her, must first marry her, in which case she ceases to be a “slave” anyways.
If the marriage does not work out, she will be divorced and take her children with her, like any normal woman who is divorced from her husband and gets a financial settlement.
(א) וכי יכה. צוה השם שיצא העבד חפשי תחת עינו או שנו. שלא יהא אדוניו אכזרי שיכנו מכה נמרצה. כי אם ישחית עינו או אפי' שינו יצא מרשותו חפשי ויאבד ממונו
If he should smite. God commanded that the [eved ivri, Hebrew] slave goes free on account of his eye or tooth so that his master won't be cruel to hit him vigorously. If he knocks out his eye, or even his tooth, the slave goes free and there is no reimbursement to the master.
ואמר ריב"ל תשעה ועבד מצטרפין מיתיבי מעשה ברבי אליעזר שנכנס לבית הכנסת ולא מצא עשרה ושחרר עבדו והשלימו לעשרה
On the subject of completing a zimmun, Rabbi Yehoshua ben Levi said: Nine Jews and a slave join together to form a zimmun of ten. The Gemara raises an objection: There was an incident involving Rabbi Eliezer, who entered a synagogue and did not find a quorum of ten, and he liberated his slave and he completed the quorum of ten.
With regard to this incident, the Gemara asks: How did he do that? Didn’t Rav Yehuda say: Anyone who frees his Canaanite slave violates a positive mitzva, as it is stated with regard to Canaanite slaves: “You will keep them as an inheritance for your children after you, to hold as a possession; they will serve as bondsmen for you forever” (Leviticus 25:46)? How, then, could Rabbi Eliezer have freed his slave? The Gemara answers: The case of a mitzva is different. The Gemara asks: It is a mitzva that comes through a transgression, and a mitzva fulfilled in that manner is inherently flawed. The Gemara responds: A mitzva that benefits the many is different, and one may free his slave for that purpose.
2: The evils that befall an are of three kinds: a) The first kind of evil is that which is caused to man by the circumstance that he is subject to genesis and destruction, or that he possesses a body. It is on account of the body that some persons happen to have great deformities or paralysis of some of the organs. This evil may be part of the natural constitution of these persons, or may have developed subsequently in consequence of changes in the elements, e.g., through bad air, or thunderstorms or landslips....
(2) The second class of evils comprises such evils as people cause to each other, when, (i.e.- some of them use their strength against others). These evils are more numerous than those of the first kind: their causes are numerous and known; they likewise originate in ourselves, though the sufferer himself cannot avert them. This kind of evil is nevertheless not widespread in any country of the whole world. It is of rare occurrence that a man plans to kill his neighbour or to rob him of his property by night. Many persons are, however, afflicted with this kind of evil in great wars: but these are not frequent, if the whole inhabited part of the earth is taken into consideration.
(3) The third class of evils comprises those which every one causes to himself by his own action. This is the largest class, and is far more numerous than the second class.....This class of evils originates in man's vices, such as excessive desire for eating, drinking, and love; indulgence in these things in undue measure, or in improper manner, or partaking of bad food. This course brings diseases and afflictions upon body and soul alike.
3:12.6
In these two ways you will see the mercy of God toward His creatures, how He has provided that which is required, in proper proportions, and treated all individual beings of the same species with perfect equality.
In accordance with this correct reflection the chief of the wise men says, "All his ways are judgment" (Deut. 32:4); David likewise says: "All the paths of the Lord are mercy and truth" (Ps. 25:10); he also says expressly "The Lord is good to all; and his tender mercies are over all his works" (ibid. 145:9); for it is an act of great and perfect goodness that He gave us existence: and the creation of the controlling faculty in animals is a proof of His mercy towards them, as has been shown by us.