Rashi #1: He Davened that, seeing as their founding-father Avraham had passed ten trials and not yet received his reward, ¹ Hashem should remember his merits and reward him by allowing his ten trials to cancel out the Aseres ha'Dibros that his children had negated.

Rashi #2: He Davened that, if Yisrael deserved death by burning, Hashem should remember Avraham, who had been cast (by Nimrod) into the fiery furnace; if they deserved death by the sword, He should remember Yitzchak, who stretched out his neck (at the Akeidah); and if they deserved to go into exile, Hashem should remember Ya'akov, who went into Galus to Charan. ²

Seforno: He was referring to the promise that Hashem made to them to return the fourth generation to the land - something that would be impossible to achieve if He would annihilate Yisrael and rebuild it via Moshe's children, as He said in Pasuk 10 that He would do.

Rosh (in Pasuk 7): By mentioning the three Avos, he warded off three of the five damaging angels that had descended. ³

Moshav Zekenim: He Davened that, if Yisrael made golden idols, Hashem should remember Avraham, who broke and burned his father's idols; If they sacrificed to idols, He should remember Yitzchak, who was tied on the Mizbe'ach - and a Korban will atone for a Korban; If they prostrated themselves to it, He should remember Ya'akov, who buried the idols [that his sons took from Sh'chem], and if they said "Eileh Elohecha Yisrael", He should remember Yisrael, who said "Sh'ma Yisrael Hashem Elokeinu Hashem Echad."

B'rachos, 10b: Whoever cites the merits of others, earns salvation in his own name - like Moshe, who invoked the Z'chus Avos, and to whom the salvation was ultimately ascribed. ⁴

Shabbos, 30a: 'When Yisrael sinned by the Eigel, Moshe Davened many (three ⁵ - Rashi in Seifer ha'Pardes) Tefilos, and Tachanunim, but he was not answered until he said "Remember Avraham, Yitzchak and Ya'akov" '.

Rashi (citing Shabbos, 30a): Moshe was referring to the promise that Hashem made to Avraham ¹ following the Akeidah, ² not in the name of the Heaven or the earth, of the mountains or of the hills (which are finite), but in His own great Name ("Bi Nishba'ati ... " - which is infinite).

B'rachos, 32a: Had Hashem sworn by the heaven and earth, Moshe argued, he would have said that, just as heaven and earth will be negated, so too has the Shevu'ah become negated. But now that He swore by His holy Name, ³ the Shevu'ah, like His Name, will last forever.

Rashi #1 (in B'rachos, 32a): He promised it to Moshe in Sh'mos, 3:17.

Rashi #2 (in B?rachos, 32a): He promised it to Avraham at the Akeidas Yitzchak, when He said ?Bi Nishba?ati?.

Seforno: He promised it to Avraham at the B'ris bein ha'Besarim, in Lech-l'cha, Bereishis, 15:16 - when He said "ve'Dor Revi'i Yashuvu Heinah!"

Rashi (citing B'rachos, 32b): Moshe said, if a chair of three legs (the merits of three Avos) cannot withstand Hashem's anger, how can one expect a chair of one leg (my merits) to do so?

B'rachos, 32b: Because he claimed, he would be embarrased if he were to have Davened for himself ¹ and did not Daven on behalf of the people.

Rashi (in B?rachos, 32a): Earlier, in Sh?mos, 3:17 ?A?aleh eschem me?Ano Mitzrayim el Eretz Tovah u?Rechavah?.

Moshav Zekenim: To teach that the Avos were Hashem?s servants from beginning to end. ¹