Midrash su Salmi 9:9

“On his royal throne” – Rabbi Kohen in the name of Rabbi Azarya: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav]. He sought to sit on Solomon’s throne but they did not allow him to do so. They said to him: Any king who is not ruler of the world may not sit on it. He arose and made a throne of his own, in his image. That is what is written: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav].¹⁶The defective spelling symbolizes the incompleteness of his reign.
What throne was it? “The king [Solomon] made a great throne of ivory” (I Kings 10:18; II Chronicles 9:17). Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1). Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so he had seventy sons in Yizre’el. Each and every one had two palaces, one for the winter and one for the summer. That is what is written: “I will strike the winter house with the summer house” (Amos 3:15). Rabbi Yuda son of Rabbi Simon said: Four, as it is stated: “And the ivory houses will be demolished” (ibid.). The Rabbis said: Six, as it is stated: “And many houses will be destroyed – the utterance of the Lord” (ibid.). And here it says: “A great throne of ivory”? (I Kings 10:18; II Chronicles 9:17).
Rabbi Hoshaya the Great said: It was made according to the specifications of the chariot of the One who spoke and the world came into existence, the Holy One blessed be He. And so it says: “There were six stairs to the throne” (I Kings 10:19; II Chronicles 9:18) – six stairs corresponding to six heavens. But aren’t there seven? Rabbi Avun said: That where the King resides is separate.
Six [stairs] corresponding to six lands [i.e., types of lands]: Land, Ground, Earth, Valley, Desert, Desolation, and World,¹⁷World is the seventh ‘land,’ and is the place from which God judges the others. and it is written: “He will judge the world in righteousness, He will administer fair judgment to the nations” (Psalms 9:9).
Six corresponding to the six orders of the Mishna: Zera’im – Seeds; Moed – Appointed times; Nashim – Women; Nezikin – Damages; Kodashim – Consecrations; Teharot – Purities.
Six, corresponding to the six days of Creation.
Six corresponding to the six matriarchs: Sarah, Rebecca, Leah, Rachel, Bilha, Zilpa.
Rav Huna said: Six corresponding to the six mitzvot about which the king is cautioned and commanded, as it is written: “He shall not amass wives for himself” (Deuteronomy 17:17); “he shall not amass horses for himself” (Deuteronomy 17:16); “and silver and gold, he shall not amass greatly” (Deuteronomy 17:17); “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19).
When he [Solomon] ascended the first step, the herald would proclaim and say to him: “He shall not amass wives for himself.” On the second, he would proclaim: “He shall not amass horses for himself.” On the third, he would proclaim: “And silver and gold, he shall not amass.” On the fourth, “you shall not distort judgment.” On the fifth, “you shall not give preference.” On the sixth, “you shall not take a bribe.” And so it says [about the throne which was on the sixth step]: “There were arm rests on this side and that side of the place of the seat” (I Kings 10:19). When he came to sit, he [the herald] would say to him: Know before whom you sit, before the He who spoke and the world came into existence.
They said: Once Solomon died, Shishak, king of Egypt, came and took it [the throne] from them. Rabbi Shmuel bar Naḥman said: Shishak is Pharaoh, and why is he called by the name Shishak? Because he came against Israel with enthusiasm [bishkikut] and said: I am taking it in payment for my daughter’s marriage contract. He waged war with Zeraḥ the Kushite and he took it from him. Asa waged war with Zeraḥ the Kushite who fell by his hand and he took it from him. It was taught: Asa and all the kings of Judah sat upon it. When Nebuchadnezzar came up and destroyed Jerusalem, he exiled it to Babylon, and from Babylon to Media, from Media to Greece, and from Greece to Edom [Rome]. Rabbi Eliezer son of Rabbi Yosei said: I saw its fragments in Rome. Nebuchadnezzar sat upon it, Cyrus sat upon it, Aḥashverosh sought to sit upon it but they did not allow him to do so. They said to him: Any king who has not become ruler of the world may not sit on it. He arose and made one of his own like it; that is what is written: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav].”
“And there was a round top to the throne, at its back” (I Kings 10:19) – Rabbi Aḥa said: Like this round headrest of an armchair. “There were arm rests on this side and that side of the place of the seat” (ibid.). He ascends the first step, and the lion extends its foreleg to him. On the second, the eagle extends its leg to him. “Of the place of the seat,” this is how they greeted him, and at the place of the seat, there was a golden scepter behind it, and a dove was set in its top with a golden crown in its mouth, so that the king would be sitting on the seat with a golden crown [suspended just above him], touching but not touching.

11 All the sevenths are always beloved. Above the seventh is beloved: Skies, skies of the skies, firmament, heavens, celestial realm, abode, and clouds. And it is written (Psalms 68:5), "extol Him who rides the clouds; the Lord is His name." In the lands, the seventh is beloved: Earth, ground, globe, valley, wilderness, oblivion and world. And it is written (Psalms 9:9), "And He judges the world with righteousness, judges the peoples with equity." In the generations, the seventh is beloved: Adam, Shet, Enosh, Keinan, Mahalalel, Yered and Chanoch. And it is written (Genesis 5:25), "And Chanoch walked with God." In the forefathers, the seventh is beloved: Avraham, Yitschak, Yaakov, Levi, Kehat, Amram and Moshe. And it is written (Exodus 19:3), "And Moshe ascended to God." In sons, the seventh is beloved, as it is stated (I Chronicles 2:15), "David was the seventh." In kings, the seventh is beloved: Shaul, Ish-boshet, David, Shlomo, Rechavam, Aviyah and Asa. And it is written (II Chronicles 14:10), "And Asa called out to the Lord." In years, the seventh is beloved, as it is stated (Exodus 23.11), "But in the seventh you shall let it rest and lie fallow." In sabbatical years, the seventh is beloved, as it is stated (Leviticus 25:10), "And you shall sanctify the fiftieth year." In days, the seventh is beloved, as it is stated (Genesis 2:3), "And God blessed the seventh day." In months, the seventh is beloved, as it is stated (Leviticus 23:24), "In the seventh month on the first day."

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)