There are three blessings containing nine words which are grouped together in the morning blessings. Namely, 1) Who didn't make me a goy (גוי), 2) Who didn't make me a servant (עבד), and 3) who didn't make me a woman/wife (אשה).
These are often explained to mean that the one saying the blessing is thankful for not being in this negative circumstance.
And yet many examples are found where these are all considered to be positive, desirable and beneficial circumstances, like for example with goy in Bereshit 12:2, 18:18, Shemot 19:6, 32:10, Devarim 26:5.
And the absence of a wife is clearly undesirable like is found Bereshit 2:18. And being a wife is given exceedingly high value like is found in Mishlei 12:4, 31:10, and Ruth 3:11 or Rabbeinu Bechaye to Devarim 33:1:2. In fact in recounting the preciousness of Israel to G-d, it describes Israel as G-d's wife in Isaiah 54:5-6.
In that context, when the blessings recount not making me these things, what are we thankful for and why?
Note: I'm not sure how to edit this into my question and still have it make sense, but I have been asked to justify how my question is different from the linked question, "Why don't we thank God for making us men/women?"
On the simplest level, the linked question is asking about why we don't make the blessing in the affirmative like it says in the body of the question, "Why don't both men and women just thank God for making them the gender that they are?". Also, the linked question doesn't make any connection to the other two negatively phrased blessings.
The actual text of the three blessings is in the negative and contains nine words. My question is asking specifically about what is intended by this negative language in the blessings, especially in light of the idea that the three blessings are associated.
The linked question relies upon the translation of אשה as woman as does the answer to that question which was awarded as correct. However, in reviewing the use of אשה in Tanach, it is more often taken to mean wife, not woman. Woman, meaning human female, is properly translated as נקבה, like in Bereshit 1:27 and 5:2.
In fact, there are three terms which are used generally to describe humans by gender. The first, אנשים ונשים from the common root אנוש like in Bereshit 4:19 and 13:8, has a connotation of being associated with the profane like Rashi explains to Bereshit 4:26.
The second term איש ואשה, like in Bereshit 29:32 and 30:15 or Bereshit 2:22 and 20:12. The terms איש ואשה are related primarily to the state of being married, but also have a connotation of people who have refined themselves somewhat like in the expression איש גבר, meaning someone who has overcome their individual nature like is explained in Pele Yo'etz 359:13. And this quality is essential to marriage.
The third term אדם, as in דומה לעליון like Ramban explains to Bereshit 1:26:1. This expression is used in its earliest form to refer to when the human male and female were unified as one, mentally, emotionally and physically as Rashi explains to Bereshit 1:27.
So the linked question, presumes the very limited and possibly even incorrect translation of אשה to mean human female. And in so doing, it limits the possible understanding of the blessing שלא עשני אשה to something which views women in a diminished state from men, as lesser than men whether in regard to the number of commandments they are allowed to observe or in their essential being.
But among the Rishonim, one of the emphases is that these three blessings are specifically grouped together and are related in their intent. Their text is by many opinions, not to be altered.
In that context and with more accurate understanding of the meaning of the words, my question is aimed at discovering a clearer comprehension of the true intent behind these three associated blessings and their negative language, particularly as it relates to what G-d expects of us in our service (עבודת העבד לקונה הכל) to Him.