Furthermore, one could say that in one respect, this miracle was even greater than the miracle of the redemption itself—even from a purely natural perspective:
Although the Rebbe’s redemption was an open miracle, it still had some basis (and garment) in natural events. There were efforts (through natural means) by several influential people both within the country itself and from outside the country.
But regarding those who tried to help the Rebbe—especially those who personally went to the highest authorities and government offices to plead for his release—by any human logic, such actions should certainly have resulted in harm to them!
From a spiritual perspective as well: Obviously, the Rebbe’s redemption was connected to the merit of his self-sacrifice for spreading Torah and strengthening and disseminating Judaism, along with ancestral merit, and many other merits.
Nevertheless, the redemption came only after he had endured tremendous suffering—imprisonment with all its torments, followed by exile, among other hardships.
In contrast, those who tried to help the Rebbe experienced no harm whatsoever from their efforts. This was true even for those who had no history of self-sacrifice for Torah and mitzvos, and even for those who in their private lives were not observant of Torah and mitzvos and belonged to {secular} parties. Everything proceeded smoothly!
