Rashi #1: 'Chinun' is an expression of a free gift ¹ - Moshe was not asking Hashem to answer him as a reward for his good deeds. Even though Tzadikim are not short of good deeds, they only ask Hashem for free gifts (Hashem's Chesed). ²

Rashi #2 (citing the Sifri), Ramban Targum Onkelos and Targum Yonasan: It is a Lashon of Tefilah (one of the ten expressions of Tefilah, 'Techinah' which translates as 'supplication' - Rashi and Ramban, in Pasuk 24). ³

Da'as Zekenim: Because the Gematriya of Va'eschanan - five hundred and fifteen - hints at the number of Prayers that Moshe Davened to be allowed to enter Eretz Yisrael. ⁴

Oznayim la'Torah: When Moshe Davened on behalf of K'lal Yisrael, he evoked their merits and spoke to Hashem in strong terms. ⁵ But when he Davened for himself, the 'Anav mi'Kol Adam' could find no merits, so He Davened humbly to Hashem, relying solely on His goodness. ⁶

Rashi #1 and R. Bachye #1 (in his introduction to the Parshah): 'Chinun' is an expression of a free gift ¹ - Moshe was not asking Hashem to answer him as a reward for his good deeds. Even though Tzadikim are not short of good deeds, they only ask Hashem for free gifts (Hashem's Chesed). ²

Rashi #2 (citing the Sifri), Ramban Targum Onkelos and Targum Yonasan: It is a Lashon of Tefilah (one of the ten expressions of Tefilah, 'Techinah' which translates as 'supplication' - Rashi and Ramban, on Pasuk 24). ³

R. Bachye #2: With reference to answer #1 ? Hashem runs the world with the Midah of Chaninah ? as He told Moshe at Har Sinai ?Vechanosi e asher Achon?. ⁴

R. Bachye #3: With reference to 3:24:1:2 ? It is a Tefilah to Midas ha?Din ? as David ha?Melech wrote in Tehilim 30:9 ?Eilecha Hashem Ekra ve?el Hashem ⁵ Eschanan?.

Da'as Zekenim: The Gematriya of Va'eschanan - five hundred and fifteen - hints at the number of Tefilos Moshe Davened to be allowed to enter Eretz Yisrael. ⁶

Oznayim la'Torah: When Moshe Davened on behalf of K'lal Yisrael, he evoked their merits and spoke to Hashem in strong terms. ⁷ But when he Davened for himself, the 'Anav mi'Kol Adam' could find no merits, so He Davened humbly to Hashem, relying solely on Hashem?s goodness. ⁸

Rashi and Ramban #2: After he had defeated Sichon and Og (nations that Hashem gave to Yisrael, and had distributed their land to two of the tribes - Ramban), ¹ Moshe thought that perhaps Hashem had pardoned him and cancelled the Neder ² (prohibiting him from entering Eretz Yisrael). ³

Ramban #1: It refers to the time of the decree, ⁴ where his Tefilah is not mentioned. ⁵

Rashbam: It implies that Moshe did not Daven immediately when the decree was issued. ⁶

Rashi #1: Refer to 3:24:2:1.

Rashi #2: He was asking Hashem that, having begun to show Moshe the battles against Sichon and Og, would He not also show him the battles against the thirty-one kings (of Cana'an)?

Ramban and R. Bachye #1 (according to Kabalah): He was referring to his first prophesy (at the Burning Bush), where Hashem revealed to him His Divine Glory ^{1 2} nd where He showed him that there is 'none like Him in Heaven and on earth' (where Hashem sent him to to teach the world that there is none like Hm who can perform deeds and mighty acts like Him ³ ? R. Bachye).

R. Bachye #2 (citing his Rebbe the Rashba): He meant that, since Hashem had begun to show him Matan Torah ? the ultimate goal of man ? He ought to allow him to enter Eretz Yisrael, which is the main location where Torah is kept. ⁴

R. Bachye #3 (citing Devarim Rabah): He asked Hashem why he could not enter Eretz Yisrael for declaring ?Shim?u Na ha?Morim!?, when Hahem Himself had previously said ⁵ ?le?Mishmeres le?Os li?Venei Mri?.

Ramban: To rebuke Yisrael for causing him to lose the right to enter Eretz Yisrael, the land that he longed to see. ¹

Oznayim la'Torah: Because he only Davened for himself aftfer he had defeated Sichon and Og and had good reason to believe that Hashem's Neder had been annulled. ¹ And this did not yet apply when Aharon died a few months earlier.

Oznayim la'Torah #2: At the same tme that Hashem informed him that Aharon was destined to die, He also instructed him to transfer the Kehunah Gedolah to Aharon's son Elazar, and, since the time had come for Elazar to take over the Kehunah Gedolah, Aharon could not encroach on his position even for one moment.

Because, since Hashem commanded Moshe to take Aharon up the mountain and to transfer the Kehunah Gedolah to Elazar, he was obligated to carry out Hashem's command and Daven would have been inappropriate.