[Avodah] She-lo Asani Isha

[Esther and Aryeh Frimer]

DEar Chana,
    See the sources below who say explicitly what I cited, namely that an eved does not have the same level of kedushat Yisrael as a woman.
    R. Ben-Zion Meir Hai Uziel, Resp. Mishpetei Uziel, old ed.: III, H.M. sec. 3; new ed.: IV, Inyanim Kelaliyyim, sec.4. 
    R. Joseph B. Soloveitchik, cited in: R. Zvi Schachter, Erets haTsvi, sec. 12, no. 12, pp. 96-97; in R. Menachem Genack, Gan Shoshanim, sec. 4, p. 10; and in Reshimot Shiurim, Shavuot-Nedarim II, R. Zvi Joseph Reichman, ed. [New York, 5756], Shavuot 30a, p. 7, end of note 12, p. 8, s.v "Shoneh ha-ishah," and pp. 9-10, s.v. "Mistaber eifo," and note 14.
    For similar but somewhat different formulations, see R. Elhanan Bunim Wasserman, Kovets Shiurim, Kiddushin, secs. 142-144; R. Menashe Klein, Mishne Halakhot, Mahadura Tinyana, III, sec. 83; R. Isaac Tuvia Weiss, cited in Birkhot haMitsvah keTikunan, p. 476. 

    As clarified by R. Ben-Zion Meir Hai Uziel and R. Joseph B. Soloveitchik, the mitsvot were issued to the nation of Israel as a whole, men and women alike. Accordingly, both men and women possess an equal degree of "kedushat Yisrael," Jewish sanctity. But despite sharing the general obligations of Kelal Yisrael (corporate Israel), women were granted a particular and individual exemption from the performance of time-determined commandments. 
    An eved is not a full member in corporate Israel and has therefore only received partial mitsvot. 
    For further discussion, See: "Women's Prayer Services: Theory and Practice. Part 1 - Theory," Aryeh A. Frimer and Dov I. Frimer, Tradition, 32:2, pp. 5-118 (Winter 1998). PDF File available online at: http://www.jofa.org/pdf/Batch%201/0021.pdf; HTML file available at: http://www.daat.ac.il/daat/english/tfila/frimmer1.htm#start; Word file available at: http://mj.bu.edu/rsrc/MailJewish/MjReaderContributions/WmnSrvRev15-1.doc. - text at note 26 ff

        kol Tuv
            Aryeh
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