Regarding the everyday conversations of the true tzaddik:

For example: A doctor took sick and was forced to put himself in the care of a top physician. Yet, the doctor wants him to prescribe a cure according to what he knows—to extract his tooth and shave his hair. But the physician is familiar with the special and superior cures which he has to give him.

Likewise, it happens that a person comes to the Torah scholar and tzaddik of the generation, who is a healer for ailing souls, and wants the tzaddik to prescribe for him a cure, i.e., practices and routines according to what he knows. But, in truth, the tzaddik has the upright cures and methods which [the person] needs to be guided to health.

Now, sometimes, it is vital that the sick person be given a certain medication, but if given the medication itself, straight, the sick person will undoubtedly die. It is therefore necessary to mix the medication with other things.

So, too, there are people to whom it is impossible to reveal the inner teachings of the Torah that are needed to heal them. For the Torah is called a cure, as it is written (Proverbs 3:8), “It shall be a healing for your navel.” For there is a dual force in the Torah: [it can be] an elixir of life or a potion of death. As our Sages teach: If one is worthy, it becomes an elixir of life; if one is not worthy, it becomes a potion of death (Yoma 72b).

Therefore, if they tell him the Torah itself, straight, he will undoubtedly die. In his case, because he is not worthy, it becomes a potion of death. Consequently, for him, it is necessary to enclothe the inner teachings of the Torah in other Torah teachings.

Sometimes, he is not even able to tolerate this, even if it is enclothed in other Torah teachings. So they enclothe the Torah in mundane, everyday conversations, in order for him to be able to take the cure that is hidden there. For the Torah, too, is presently enclothed in stories, because it is impossible to give it over straight.