That's why the text starts with "And should men quarrel and hit a pregnant woman" meaning that they are judged as having done it on purpose because he intended to hit someone, he just hit the wrong person. It's not considered accidental.
And look at the next verse 23 - if they kill the mother they are judged as a capital crime.
The Bible does not consider a fetus a full person, but despite that it does not permit abortion.
On a practical level Judaism takes a middle of the road approach and [sometimes] permits abortion before 40 days from conception (or 57 days as is more commonly measured, from LMP).
You misunderstand my meaning. By "accidental", I don't mean the quarrel was accidental. We mean the death of the unborn child was accidental. (Even more, the text may not imply death of the child, but rather, premature birth. The Hebrew wording is uncertain.)
The fine imposed for either manslaughter or premature birth indicates the Bible values an unborn's life to some extent. But the text doesn't prescribe punishment for deliberate killing of the unborn child. One would presume the punishment would no longer be a fine. (Indeed, the following verses suggest that if a life is taken, the punishment is capital.)
Your statement about Judaism's view of abortion is misleading. Judaism generally forbids it, and allows for it in only certain extreme cases, such as to preserve the life of the mother.[0]
And look at the next verse 23 - if they kill the mother they are judged as a capital crime.
The Bible does not consider a fetus a full person, but despite that it does not permit abortion.
On a practical level Judaism takes a middle of the road approach and [sometimes] permits abortion before 40 days from conception (or 57 days as is more commonly measured, from LMP).