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It's pretty easy to find a source with lots of links to the research, you don't have to dig very deep:

https://en.wikipedia.org/wiki/Moses#Historicity

Historicity
The current scholarly consensus is that Moses is a figure of legend, not of history.[13] Some scholars, like Frank Cross, consider it possible that a "Moses group" might have made a transit along the route from Egypt to Edom around the 13th-12th centuries.[27] No Egyptian sources mention Moses or the events of Exodus-Deuteronomy, nor has any archaeological evidence been discovered in Egypt or the Sinai wilderness to support the story in which he is the central figure.[28] The story of his being placed in a wicker basket covered with tar and pitch and left among reeds on the waters of the Nile (Exodus 2:3) picks up a familiar motif in Near Eastern mythological accounts of the ruler who rises from humble origins. Thus Sargon of Akkad's Sumerian account of his origins runs;
My mother, the high priestess, conceived; in secret she bore me
She set me in a basket of rushes, with bitumen she sealed my lid
She cast me into the river which rose over me.[29]

Memorial of Moses, Mount Nebo, Jordan
The tradition of Moses as a lawgiver and culture hero of the Israelites may go back to the 7th-century sources of the Deuteronomist, which might conserve earlier traditions. Kenneth Kitchen, a solitary voice among British Egyptologists,[30] argues that there is an historic core behind the Exodus, with Egyptian corvée labour exacted from Hebrews during the imperialist control exercised by the Egyptian Empire over Canaan from the time of the Thutmosides down to the revolt against Merenptah and Rameses III.[31] William Albright believed in the essential historicity of the biblical tales of Moses and the Exodus, accepting however that the core narrative had been overlaid by legendary accretions.[32] Biblical minimalists such as Philip R. Davies and Niels Peter Lemche regard all biblical books, and the stories of an Exodus, united monarchy, exile and return as fictions composed by a social elite in Yehud in the Persian period or even later, the purpose being to legitimize a return to indigenous roots.[33]
Despite the imposing fame associated with Moses, no source mentions him until he emerges in texts associated with the Babylonian exile.[32] A theory developed by Cornelius Tiele in 1872, which had proved influential, and still held in regard by modern scholars, argued that Yahweh was a Midianite god, introduced to the Israelites by Moses, whose father-in-law Jethro was a Midianite priest.[34] It was to such a Moses that Yahweh reveals his real name, hidden from the Patriarchs who knew him only as El Shaddai,[35] Against this view is the modern consensus that most of the Israelites were native to Palestine.[36] Martin Noth argued that the Pentateuch uses the figure of Moses, originally linked to legends of a Transjordan conquest, as a narrative bracket or late redactional device to weld together 4 of the 5, originally independent, themes of that work.[32][37] Manfred Görg,[38] and Rolf Krauss[39] the latter in a somewhat sensationalist manner,[40] have suggested that the Moses story is a distortion or transmogrification of the historical pharaoh Amenmose (ca. 1200 BCE), who was dismissed from office and whose name was later simplified to msy (Mose). Aidan Dodson regards this hypothesis as "intriguing, but beyond proof."[41]
The Exodus narrative, which in traditional chronology begins with the impossible date of 1496 BCE,[42] itself has resisted numerous attempts to verify it or ground it in archaeological digs, which have been abandoned as a "fruitless pursuit," since the evidence points to an indigenous origin for Israelites.[43] Attempts to locate the yam sūp (Reed sea/Red Sea) as described in Exodus have failed.[44] The figure of 600,000 adult males described in Exodus 12:37, or 603,550 at Exodus 38:26, would imply a total population of Israelites in flight through the desert for 40 years of 2 to 2.5 million people, when the total population of Egypt at the time was 3 to 4.5 million. Had such a catastrophic demographic outflow taken place, it would have been recorded in Egyptian writings.[42][44][45][46][47]
The name King Mesha of Moab has been linked to that of Moses:Mesha also is associated with narratives of an exodus and a conquest, and several motifs in stories about him are shared with the Exodus tale and that regarding Israel's war with Moab (2 Kings:3). Moab rebels against oppression, like Moses, leads his people out of Israel, as Moses does from Egypt, and his first-born son is slaughtered at the wall of Kir-hareseth as the firstborn of Israel are condemned to slaughter in the Exodus story, "an infernal passover that delivers Mesha while wrath burns against his enemies".[48]
An Egyptian version of the tale that crosses over with the Moses story is found in Manetho who, according to the summary in Josephus, wrote that a certain Osarseph, Heliopolitan priest, became overseer of a band of lepers, when Amenophis, following indications by Amenhotep, son of Hapu, had all the lepers in Egypt quarantined in order to cleanse the land so that he might see the gods. The lepers are bundled into Avaris, the former capital of the Hyksos, where Osarseph prescribes for them everything forbidden in Egypt, while proscribing everything permitted in Egypt. They invite the Hyksos to reinvade Egypt, rule with them for 13 years – Osarseph then assumes the name Moses - and are then driven out.[49]