More than you'd think, really.

Two major examples are Poland after the Black Death and the Ottoman Empire after the Spanish Expulsion. In both cases, Jews flocked there from the places which they were forced to leave, and the new places in which they settled welcomed them because they believed that Jews would benefit the economy.

There had already been some Jews in Poland from at least the 12th century and on, but Ashkenazic Jews tended to be centered in, well, Ashkenaz- France/Germany, with their cultural centers in the Rhineland. When the Crusades began at the end of the 11th century, Jews began to, among other things, migrate eastward- and some made their way into Poland. By the 13th century, Polish Jews were recognized as their own internally organized Jewish community and in 1264 Jews were given an official charter to live in Poland- not a small thing at a time when most Jews only were able to live legally in a place with permission from the rulers. Even more of these Jews emigrated in the mid-14th century in the wake of the Black Death, which had been used as an excuse by many in the local Christian populations in Germany and France for the murder and expulsion of many Ashkenazic Jewish communities. Those remnants went to Poland, where King Casimir III revived the charter of a century before to encourage Jews to settle there. Jewish communities thrived for the most part, and the saying arose that "Poland" really was "po lin," Hebrew for "here we shall rest."

Then there's the Ottoman Empire after the Spanish Expulsion. Again, there had already been Jewish communities there, both in Arabic-speaking parts and in Greek/Turkish speaking parts. With the Spanish expulsion of the Jews in 1492, the Ottoman Empire was therefore an attractive option- it was dangerous as Jews had to travel there by sea, where conditions could be risky, but it was a land of opportunity where Jews had only to pay a tax to be admitted (as well as acknowledge the superiority of Islam). The Ottoman Empire was relatively young, and the sultan, Bayezid II, was said to have declared- “You venture to call Ferdinand a wise ruler, he who has impoverished his own country and enriched mine!” He saw no reason not to welcome Jews to his empire in the hope that they would contribute to its prosperity, and indeed they did. The Jewish community itself as well was able to flourish and have its own golden age.

If we look a bit later as well, we can see that similar situations to the above took place in Amsterdam. By the late 16th century, former conversos, Jews whose families had converted to Christianity a century before around the time of the Expulsion, began to move to Amsterdam, which had declared itself to have freedom of religion. Jews were particularly tolerated for their ability to contribute to the mercantilistic spirit of Amsterdam, serving as part of a network of what David Sorkin calls "port Jews" who were interconnected along the Atlantic coasts for trading purposes. While Jews weren't unconditionally welcomed- for example, they couldn't join most guilds or study law- they were able to live open Jewish lives and build a community that became extremely influential, especially when you consider that the Jewish community in Amsterdam was the mother community for the later Jewish community of London, which in turn became the mother community of the Jewish community of New York! (And speaking of London, a similar thing occurred in England- Jews were never officially readmitted after their expulsion in 1290, but they were tacitly readmitted in the mid-1650s, to some degree due to the lobbying of Amsterdam Jews, because they would be able to contribute to the local economy.)

In general, what you tend to see over time- and there are many more less consequential examples- is that Jews could be welcomed to a place if they seemed like they might be useful to it. The reverse was, unfortunately, that in many cases, once the Jews no longer seemed useful, they could be expelled.