We can possibly say that the Rebbe accomplished or clarified this (or both) through delivering his discourse and explanation on the verse “Hashem is with me among my helpers” immediately after receiving news of his redemption.
At the beginning of the discourse, the Rebbe focuses on the phrase “Hashem is with me among my helpers” and questions: “At first glance, this seems to suggest that a person has many helpers, and the Holy One, blessed be He, is among them,” but the truth is that “there is none besides Him, and only He alone is the Creator... and helps in all matters, as Rambam writes: ‘The foundation of foundations and pillar of wisdom is to know that there exists a Primary Being {who brought into being all existence}. All beings {in the heavens, earth, and what is between them} came into existence only from the truth of His being.’”
(At the conclusion of the discourse, the Rebbe explains that “‘my helpers’ refers to the refined sparks (haberurim hamisbaririm) that are a person’s true helpers, similar to students who are called children,” and “Hashem is with me among my helpers” means that one accomplishes that “even within the helpers there should be a revelation of Hashem’s Name Havayah.”)
One could say that through this, the Rebbe was issuing a halachic ruling from the Torah (specifically through a Chassidic discourse, the inner dimension of Torah, known as the wisdom of truth) regarding all those who had tried to help secure his release. {The ruling was} that although “at first glance” they appeared to be “helpers”—people assisting in a situation of open danger to themselves, who should therefore have needed extraordinary merits to be saved, especially in a way that left no trace of harm whatsoever—
The truth is that “there is none besides Him and only He alone is the Creator... and He helps him.” This was help coming solely from “He alone.”
In this case, it was openly established (through the delivery of the discourse) that this was solely the help of “He alone.” And this became evident in the “helpers” themselves: all those who tried to help the Rebbe did not act with calculated reasoning or logical probabilities, but rather each one acted with self-sacrifice and disregarded all {personal} considerations. They ventured down all dangerous paths, hoping perhaps to at least lighten the imprisonment, or perhaps even help bring about complete redemption.
Therefore, their very existence did not take up space {i.e., they became completely secondary to the Divine action}, and through their actions it became clear that this was not their help, but rather the work of “He alone.” This was Hashem’s doing.
This explains why no one was harmed in any way whatsoever (even later). Since this help came from “He alone,” from “the truth of His being,” nothing could affect it. Furthermore: no “miracle” was needed to prevent harm. It is naturally impossible to affect “the truth of His being.”
The result is that (in truth) these helpers never actually entered a “place of danger” (where a great miracle would be needed for salvation), because everything was openly accomplished by “the truth of His being” (albeit through various individuals {who served as channels}). From the outset, there was no possibility that anyone would be harmed in any way whatsoever. Such was simply the nature of things.
