דברים, פרק כ״ג, פסוק י״ז

The Torah introduces a revolutionary approach toward a slave who runs away from his master to seek refuge, granting him complete protection, freedom, and full integration into society. When a slave escapes to the land of Israel, he instantly gains his freedom and is recognized as a righteous convert [רלב״ג, תורה תמימה, ברכת אשר]. The Israelites are strictly forbidden from enslaving him again, as doing so would render his escape entirely meaningless [ביאור יש״ר]. This law applies to any escaped Canaanite slave, regardless of whether his former master was Jewish or not [רש ר הירש].

Rather than being marginalized, the freed individual must live within the broader Israelite community as a free person [העמק דבר, ביאור שטיינזלץ]. He is not to be isolated in a separate city designated only for runaway slaves [רלב״ג, מלבי״ם]. However, commentators note two specific restrictions regarding where he may live. First, he cannot settle in a border town, due to the security risk that he might align with enemy forces and compromise the city [תורה תמימה, מלבי״ם]. Second, while he is permitted to live in other Israelite cities, he may not reside in Jerusalem. This is due to Jerusalem's unique status as a chosen city and its strict requirements regarding established family lineage [תורה תמימה, רלב״ג, מלבי״ם].

Within these boundaries, the individual is free to settle wherever he feels secure and can successfully earn a living [תורה תמימה, חזקוני, מלבי״ם]. He is firmly protected against expulsion; local residents cannot force him to wander from place to place by claiming he is encroaching on their territory or livelihood [תורה תמימה, מלבי״ם]. Furthermore, he has the right to improve his living conditions. He may move from a harsh environment to a more pleasant area that better suits his physical health [תורה תמימה, מלבי״ם], or simply choose a location that best meets his personal needs and career goals, even if others do not objectively consider it the best place to live [רלב״ג].

Finally, there is a strict warning against causing the freed slave any harm or pain [ביאור שטיינזלץ]. The primary approach among commentators is that this refers specifically to verbal abuse. Because he was once a slave, his spirit is broken and he is even more emotionally vulnerable than a standard convert [תורה תמימה, ברכת אשר]. There is a natural risk that people might mock him or look upon his newfound freedom with a resentful eye [מלבי״ם]. Therefore, the Torah equates his protection with the severe warnings against mistreating any convert [ביאור יש״ר, חזקוני, בכור שור]. Another perspective applies this prohibition to the realm of giving advice. If the freed individual asks for guidance on where to live, one is obligated to offer fair, truthful counsel and is forbidden from deceiving him with bad advice [העמק דבר].