וַיֹּ֥אמֶר אֵלָ֖יו יִצְחָ֣ק אָבִ֑יו גְּשָׁה־נָּ֥א וּשְׁקָה־לִּ֖י בְּנִֽי׃
Kemudian Ishak, ayahnya, berkata kepadanya, “Mendekatlah kemari dan ciumlah aku, anakku.”
Rashi
Let him kiss me with the kisses of his mouth. She recites this song with her mouth in her exile and in her widowhood, “If only King Shlomo would kiss me with the kisses of his mouth as of yore,”7“With the kisses of his mouth” is obviously superfluous, therefore Rashi explains that it refers to the days of yore. (Sifsei Chachomim) because in some places they kiss on the back of the hand or on the shoulder, “but I desire and wish that he behave with me as his original behavior, like a bridegroom with a bride, mouth to mouth.”8If it were not mouth to mouth the verb נשק [=kiss] would be followed with a lamed as in Bereishis 27:26 and Ibid. 29:11, and in many other places. (Sifsei Chachomim)
Or HaChaim
We have now explained all the nuances in our verse including the fact that Sinai is mentioned at the outset as the source from which the Shechinah travelled to these other nations. The purpose of the whole verse is to demonstrate the spirituallly high level of the Jewish people at the time which made it possible for Moses to bestow such far-ranging blessings upon them both collectively and according to their respective tribes. Moses acted no differently from Isaac when he prepared himself to bless Jacob and asked him to approach his father so that he could kiss him (Genesis 27,26). Extolling Israel's superiority put them in a suitable frame of mind to receive the blessing just as being kissed by his father put Jacob in the right frame of mind to receive the blessing.