The highest kiss.
The concept of the spiritual "kiss" described in Zohar hakadosh as "isdvakas rucha be'rucha," a "breath cleaving to a breath" is actually better translated as "a spirit cleaving to a spirit." A union of two souls as they exist in a state beyond the physical body.
Why do we ask of the divine to "kiss us with the kisses of his mouth" if a union of bodies is usually described as higher? The union of bodys can draw down a new soul while a "kiss" is more a meeting of the minds, only creating melachim.
Among the answers the Tzemach Tzedek proposes is that there are two levels of kiss, even if we have the lower level, we still beg for the higher level. Rashi says that the "kisses" refer to the secrets of the Torah. A revelation of the secrets would certainly be higher than even the divine revelation brought down by the spiritual "union of bodies."
Unusually, the explanation of "two levels of kisses" is not satisfying to the Tzemach Tzedek and uses the expression, unusual for a mamer, "kasha lomar kein misfara," that "it is difficult to conclude that from our own intellectual reasoning" and ends with a "tzarich iyun" that this needs further research, again unusual for a mamer.
Instead two other aproaches are brought and the ideas that together with the "union of body" if add the concept of the "kiss" as well, it reaches even higher.
This is compared to a navi who is also a chocham. Even though "chocham adif minavi" a sage who understands the higher levels reaches higher than a prophet who only can see reach the world of Yetzira but sees its essence. A navi who is also a chocham can understand the higher, but as they understand in the world of Yetzirah. As apposed to a regular chocham who understands theses levels as they are in the the world of Asiya.
From Ohr Hatorah Shir Hashirim krach 3
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