According to the above differentiation between the tzadik and the beinoni, the meaning of ‐a person cannot transfer ownership over an article that has not yet come into existence‐ can be understood in regard to one’s service of G‐d.
A person who is holding on the level of a beinoni—one whose ‐produce‐ is acquired by G‐d, but not his ‐person‐—must know that he only has jurisdiction over the present, and not the future. While he can control his thought, speech or action that he has at the current moment, he cannot ‐transfer the ownership‐ of any future action in order that it too, will be in accordance with G‐d’s will.
If such an individual makes a resolution that all his future actions will only be good and in accordance with G‐d’s will, he does not make any ‐acquisition‐ through such a proclamation.
Although he has made a resolution, his words are meaningless, as there is no way to guarantee that indeed his future actions will be fitting with G‐d’s desire, as he has no control over the experiences that are yet to come.
This point is brought out in the following explanation of the Tanya:
Text 9
The evil in the [heart's] left part of the beinoni is in its innate strength, craving after all the pleasures of this world, not having been nullified in its minuteness in relation to the good, nor having been relegated from its position to any degree.
Tanya, Ch. 13
Since a beinoni, by definition, is a person whose heart and mind crave evil, he cannot guarantee that in the future all his actions will be good. Rather, he must be in a constant state of battle with his evil inclination in order not to allow the lusts of his heart to come to fruition. No matter what resolution he has made concerning his future actions, when he is faced with a challenge, it is entirely possible that he will falter and be overpowered by the evil desires that are still in his heart.
What he can do
While the beinoni cannot guarantee that all his ‐produce‐ will belong to G‐d and cannot affect that his actual person can be considered a G‐dly entity, there is still a way in which he can guarantee that his future ‐produce‐ and actions will be in accordance to G‐d’s will.
Though he cannot transfer his essential self to become an acquisition of G‐d, he can ‐transfer ownership over a property itself with regard to the produce it yields.‐ He cannot transfer his entire self to G‐d, but he can transfer his self in relation to his expression.
The meaning of this is as follows: Although in a general sense, the way that a beinoni serves G‐d is through his ‐produce‐ and not that he himself becomes a G‐dly article, nevertheless, he is not limited to serving G‐d only through his actions.
By the beinoni preventing the evil that is in heart from coming to fruition, he can eventually create an indelible mark on his heart and mind, even concerning the future. He can achieve this through affecting his heart and causing his evil inclination to be in a state of slumber.
Text 10
In a beinoni it is, by way of example, similar to a sleeping man, who can awaken from his sleep. So is the evil in the beinoni dormant, as it were, in the left pan, during the recital of the Shema and the Prayer [Amidah], when his heart is aglow with the love of G‐d, but later it can wake up again.
Tanya, Ch. 13
When a beinoni prays, the love and fear that he awakens in his heart induces sleep in his evil inclination. Though ‐later it can wake up again,‐ there is still a residue that remains in the individual after he has finished praying.