If, as the Sifri explains, Aharon was commanded to bless the people with Birkas Kohanim, why does the Torah repeat it here?
The command there was with the setting-up of the Mishkan, "where Hashem has commanded the B'rachah of life forever" (Tehilim, 133:3); There, the blessing was with the full Name of Hashem, elsewhere, it was with One of Hashem's Kinuyim; There it was said as one B'rachah; elsewhere, as three (Yevaresh'cha, Ya'er, Yisa [See R; Chavel's footnotes]).
What are the connotations of the phrase "Koh Sevarchu ... "?
Rashi (Kesuvos, 24b): The Torah is confining blessing the people to the Kohanim, placing an Asei on a Zar wo blesses the people. 1
Rashbam: With reference to the following Pesukim, the Kohanim should not bless the people in an abstract manner, as Reuven wishes blessings 'to fall upon Shimon's head', but request from Hashem that He should bless them. 2
Targum Yonasan: The Kohanim should bless Yisrael 3 'with spread-out hands, on the Duchen and using the exact words that the Torah uses
And what are the implications of "Amor lahem!"
Rashi: It implies that when the Kohanim bless Yisrael, they should bless them loudly and clearly, so that everybody can hear them.
And why is "Amor" written Malei (with a 'Vav')?