Transitioning from servitude to freedom is a profound shift, especially when a master decides to marry an Israelite maidservant to his own son. This decision demands absolute respect and equality, completely erasing her former lower status. The master holds the authority to arrange this match without seeking renewed permission from the girl's father [בכור שור]. Furthermore, this union does not require new betrothal money. Because the son acts as the natural continuation of his father's estate and inheritance [תורה תמימה, מלבי"ם], he steps directly into his father's role. The money originally paid to purchase the girl now serves as her betrothal money. The father or son simply declares that she is designated for marriage using those original funds [רש"י, אור החיים, גור אריה].
Once designated, her standing changes completely. She must be treated exactly like any free Israelite daughter who was never sold [אבן עזרא, ביאור יש"ר]. A specific warning is directed at the son, addressing the natural human tendency to look down upon someone from a lower class. Since he is marrying a woman who previously served as a maid in his father's house, there is a risk he might still view her as property. Therefore, he is commanded to treat her with full dignity [רש"ר הירש, ביאור שטיינזלץ].
This obligation of dignity unfolds in two primary stages. The first involves the wedding itself. The master must provide her with a generous dowry from his own wealth, acting just as a father would for his own daughters. This is viewed as a profound kindness from God [רמב"ן, רבנו בחיי]. She is entitled to an honorable wedding ceremony, a formal marriage contract, and a beautiful bridal chamber comparable to any free woman in the land, rather than the inferior arrangements typical for a servant [העמק דבר, חזקוני, הדר זקנים].
The second stage governs her rights within the marriage. Despite her unconventional entry into the family, the son must grant her the complete rights of a married woman [ספורנו, קאסוטו]. In fact, the laws established for the maidservant serve as the foundation for the basic marital rights of every Israelite woman [מזרחי, תורה תמימה]. Commentators offer different perspectives on the exact nature of these fundamental rights. The primary approach among commentators explains these as a mix of material and personal duties, specifically providing food for her sustenance, clothing for her to wear, and regular marital relations [רש"י, רבנו בחיי].
In contrast, [רמב"ן] argues that the legal obligation to provide food was established later by the sages. Instead, he interprets all the marital duties as revolving entirely around the woman's intimate dignity. According to this view, the rights guarantee close physical proximity, a respectable bed covering, and the proper time for love. The underlying purpose is to prevent the husband from treating her like a concubine or an inferior wife who sleeps on the floor, particularly if he later marries a woman of higher social standing. To further protect her dignity, he is also forbidden from adopting practices that compromise intimacy, such as remaining fully clothed during marital relations [רמב"ן, רבנו בחיי, צאינה וראינה].