@HodofHod, I'm just having a hard time understanding that if Hashem doesn't want us manipulating nature and rather understand that he is in charge, why would it matter what side of the coin I'm using. My gut is telling me there must be a distinction in whether or not I am manipulating nature- which would answer the question differently. But I'm an am haaretz in this area. If you had a source for your distinction, I'll buy it.

@YDK I don't have a concrete source for you, this is really a compilation of lots of different things I've learned over the years. Here's the important parts to remember:

A tzaddik can manipulate nature in a permitted way. This is straight from the Gemara. By definition then, when a tzaddik manipulates nature, he does it for the sake of G-d (or else he wouldn't be a tzaddik.)

It's not the manipulation of nature that Hashem doesn't allow (although in my understanding He wants it to be used sparingly), it's the manipulation of nature to the detriment of G-d's wishes

This then, is magic and sorcery (the "zeh l'umas zeh" of miracles).

I'm looking for sources, but I'm finding only secondary ones.

@YDK, Aish has an interesting article that touches on it:

aish.com/sp/ph/48938547.html

search for "Good Magic, Bad Magic"

The aish article wasn't helpful to me. it sort of sounded like miracles are euphemistically labeled magic acts. But what I understand you are trying to say is that the goal of miracles/kabbalah is to uphold an implicit or outright mitzva despite circumventing nature, whereas magic is circumventing nature to my benefit (or something along those lines).

@YDK Yes, that is one of the key ideas.