After makkas kinnim and makkas shchin, did the respective makkos revert to their original state?

Question

Makkas Kinnim came about by turning the dust of the ground into lice (Shemos 8:12-15). Likewise, Makkas Shchin came about by turning oven ash to boils (Shemos 9:8-12).

We know that Makkas Dam, the only other makkah that was created by transforming something, rather than summoning it from elsewhere or creating it out of nothing, the waters turned back to their original state after the Makkah.¹ Did the same thing occur by Kinnim and Shchin? Did the lice revert to dust, and did the boils dissolve into oven ash? Or did they just vanish into nothingness?

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¹This can be inferred from Shemos 8:1, which discusses "rivers" - if the blood simply vanished, then there would be no rivers, as all of the previously existing water in Mitzraim turned into blood. And it couldn't have remained blood, as then Makkas Dam would have lasted far longer than its allotted week (see Rashi to Shemos 7:25). Thus, it must have been water. (Others say this fact explicitly.)

Answer 1

Some thoughts:

1. Rashi to Shemos 7:25 says that for Makkas Dam it took 7 days after the plague before it returned to what it had been like before, which sounds like that would be the case in other Makkos (as he doesn't associate this with anything relating to Makkas Dam in particular, unlike the sources in After the first plague, where did Paro's magicians get water to turn to blood?, so perhaps we can assume that this was true of the other Makkos, just this one took 7 days, the other ones took a different amount of time):

   וימלא – מניין שבעת ימים שלא שב היאר לקדמתו‏

2. Ibn Ezra to 8:12 suggests that there was not a change from dust into Kinnim, rather, it was simply Kinnim that formed on the ground, and if so, there is no reverting to dust:

   כאילו בעפר שיכה אהרן יעלה ויוליד כנים בכל ארץ מצרים.‏

3. Shadal to 8:13 says something similar, that it appeared that the entire ground was Kinnim because of how many there were, but not that the dust literally turned into Kinnim, so again, it would not revert to dust:

   כל עפר הארץ היה כנים – כך היה נראה לעם מעוצם רבוי הכנים, והוא דרך הפלגה.‏

4. For Shechin, I don't see many commentaries that understand that the dust turned into boils. It certainly isn't the simple reading of the Passuk (9:10), nor the approach taken by Chazal. If so, it would not revert to ash. See for example, Ramban to 9:9:

   והיה לאבק על כל ארץ מצרים – על דעת, רבותינו (שמות רבה י׳:ו׳) היה מן הפיח ההוא אבק יורד על כל ארץ מצרים, והיה האבק ההוא כשיורד על האדם ועל הבהמה בכל ארץ מצרים מעלה בהן שחין ואבעבועות, כי היה חם שורף, ואולי היה הרוח מכניס אבק גם בבתים ואין ניצל ממנו, ונכון הוא. וכן ירד פעמים רבות בימי הבצורת כדמות אבק ברדת הטל, וכתיב (דברים כ״ח:כ״ד) יתן י״י את מטר ארצך אבק ועפר. וכן יתכן לומר על דרך הפשט כי פירוש והיה לאבק, שיהיה האבק אשר יעשה מן הפיח במקומו נותן שחין על כל ארץ מצרים, שהלקה את האויר לעשות כן וגזרת עליון היא.‏