Sacred Kiss - The new level of קדושה that allows חילול provides a vision of reality in which the givens are now seen to be themselves extensions of the meaning of the original קדושה and the אור הגנוז which is why both זוהר and רמח"ל open with the issue of מיתת נשיקה where there is no השחתה. This now reconstructs the entire vision of the post נד"ו story to bring it full circle and explains at last why the שמיני is related to the שביעי and טוב שם משמן טוב and to תן חלק לשבעה וגם לשמונה back at ברית מילה where nature and the givens of קדושה and טומאה are interrelated. This is the reason that we can have confusion early on about the use of the wordטומאה for אכילה which now becomes embedded in the strange פסוק regarding נבילה וטריפה both in the הפטרה and in the פרשה itself. The use of שבת for the קדושת המועדים is similar to the usage of proper כלים for זרע or שולחן הטהור for making usable לחם.(NS) We examine the way in which this parasha brings full circle to a conclusion of the acts of נדב ואביהו. This is not simply a conclusion to the story of the משכן which is completed here along with the מנורה and the שולחן, but this goes all the way back to the elements of הר סיני that were openly destroyed through נדב ואביהו and even more perniciously in the same issue of the כפה עליהם הר כגיגית.We focused on the elements of this parasha that even though it is a closure to קדושים תהיו make it so completely different: in its introducing the nature of חלל which is so starkly different than the direct טומאה וטהרה boundaries of אחרי מות and the relationship-oriented מצות of קדושים תהיו and we see why is it that חלל and קדושה are simply two sides of the same coin.In investigating this we find how it is that the sacred ends up being a function of the nature of נשיקה, of boundary conditions, and as Ramchal points out, we come to understand that there are two levels of קדושה seen through important hints in the parasha that deal with the nature of שבת and מועד, the shocking way in which כהנים are suddenly involved both in the הפטורה and the parasha in נבלה וטריפה, and the way in which the זוהר focuses on לא יחלל זרעו בעמיו as relating to everybody’s זרע. All of this leads us to a new understanding of the nature of our relationship to the אור הגנוז and the creation of the sacred within the world.