This is also the meaning of the bracha "Who created you in din and made you die in din", according to the nature of creation expressed in God's words to Adam "for dust you are, and to dust you will return". (See H.D. 2:9, 3:19.) In H.D. Bamidbar 16:16 we explain based on the Gemara in Moed Katan 16a that the laws of the Torah are the source of the laws of nature by which the world was created and is sustained so that both are therefore called din. This is the meaning of the saying of chazal (based on Bereshit Rabbah 12:15) "God first created His world with din (justice) and when He saw that it would not survive He combined rahamim (mercy) with din". This does not imply that God changed His mind. Creation was according to absolute justice but the continuing conduct of the world was not possible under strict justice, which demands punishment for every violation of the laws of the Torah, unless mercy is included also. God knew before creation that this would be necessary.

The Gemara (Sanhedrin 67b) says that sorcery denies the 'entourage on high' which Rabbenu Bahya defines as the conduct of the world by natural means which is 'on high' compared to us. The Gemara there says that R. Hanina had no fear of sorcery because he was especially meritorious and was subject to a level of conduct higher than natural means and so unaffected by sorcery.