Chasidut su Deuteronomio 33:14

Therefore, it seems clear that he intends something akin to the way the luminaries of the sky affect the earth with their light, as Rashi says on Parshat veZot haBerakhah, on [the verse] “with the bounteous yield of the sun [and with the bounteous yield of the moon…:”⁵⁴⁹Deuteronomy 33:14. [T]here are some fruits ripened by the moon [i.e. cucumber and melon].” Just as the orbits effect changes in the four elements of fire, wind, water, and dust, mixing them and changing from one to the other, and these in turn are the causes of all existence, as Maimonides writes the Laws of the Foundation of the Torah 4:4-6, so too do the stars [have an effect] regarding [human] service of God. Though they do not have an effect on the soul, for the soul and its free will are above the stars, nonetheless they do have an effect one’s body and constitution. Note carefully [Maimonides’ word choice of] his constitution [mizgo]: this one for murder, that one for robbery...Therefore, if one does not merely subjugate and remove his inclinations but rather uses them for holiness—becoming a ritual circumciser, or a slaughter, or a judge—then it might be that he does not fall into transgression because of these inclinations, since he has removed his inclinations and ‘martian’ constitution and tamed them [by directing them into] holiness. This was not the case with R. Nahman b. Yitzhak, for we do not see that he used his star’s inclination for holiness. Therefore, though he tried to force himself to abstain, ‘his nature [nonetheless] overpowered him,’—though, that is not to see that his actually [stole the fruit], God forbid, but rather that his constitution overpowered him for a moment.⁵⁵⁰The distinction drawn is a familiar one by this point in the text: utilizing and sublimating one’s inclinations and traits versus attempting to flee from and negate them. The danger of the latter stratagem is that they may always return and ensnare one in sin, as indicated in the tale of R. Nahman b. Yitzhak.