A dramatic new claim by a researcher may shed light on yetzi’as Mitzrayim. An inscription found in an ancient Egyptian turquoise mine may, according to the researcher, contain the words “זֹאת מִמֹשֶׁה” — “This is from Moshe.”

The inscription was discovered at Serabit el-Khadim, a mine in Egypt’s Sinai Peninsula, and dates back nearly 3,800 years. Though the site has been known to archaeologists since the early 1900s, it is only now, after years of careful reanalysis by researcher Michael Bar-Ron, that a potential link to Moshe Rabbeinu has come to light.

Bar-Ron spent eight years poring over high-resolution images and 3D scans of the Proto-Sinaitic carvings, which were likely made by Semitic-speaking workers during the reign of Pharaoh Amenemhat III of the 12th Egyptian Dynasty. This pharaoh is already regarded by some scholars as a candidate for the Paroh of Yetzias Mitzrayim.

Among the dozens of inscriptions, one near “Mine L” stood out. Bar-Ron believes it reads: “זאת ממשה”.

Other nearby inscriptions offer a fascinating glimpse into the spiritual tension of the era. Some carvings appear to praise Ba’alat, a pagan goddess associated with Egyptian idol worship. However, many of these appear to have been scratched out and re-inscribed with “El,” one of the earliest references to Hashem used by Bnei Yisroel.

Bar-Ron explained: “We find worshipful inscriptions lauding the idol Ba’alat, with clearly an El or G-d-serving scribe coming in later and canceling out certain letters, in an effort to turn the message into a G-d-serving one. This is ground zero for this conflict.”

According to Bar-Ron’s findings, the inscriptions also contain references to slavery, taskmasters, and a possible uprising. There are mentions of the “Gate of the Accursed One” — possibly referring to the palace of Paroh — as well as the defacement and burning of the Ba’alat temple, believed to have been built by Amenemhat III himself.

In addition to the potential reference to Moshe Rabbeinu, the findings point to a significant Semitic presence in the region — possibly descendants of Yosef HaTzaddik, who, as described in Sefer Bereishis, rose to power in Paroh’s court and brought his family to Mitzrayim.

Archaeologists have uncovered the Stele of Reniseneb and a seal of an Asiatic high official — possibly a reference to Semitic leadership within Mitzrayim at the time. These details, while not direct evidence, align closely with the Torah’s account of Yosef’s rise and the eventual enslavement of his descendants.

Not surprisingly, mainstream Egyptologists have reacted with skepticism. Dr. Thomas Schneider, a professor at the University of British Columbia, dismissed the interpretation, calling it “completely unproven” and cautioning against what he calls “arbitrary” readings of ancient letters.

However, Bar-Ron’s academic advisor, Dr. Pieter van der Veen, strongly backed the finding: “You’re absolutely correct, I read this as well, it is not imagined.”

It’s important to note that Bar-Ron’s study has not yet been published in a peer-reviewed journal, though he insists his methodology has been rigorous and conservative.

“I took a very critical view towards finding the name ‘Moshe’ or anything that could sound sensationalist,” he said. “In fact, the only way to do serious work is to try not to find elements that seem Biblical, but to challenge yourself to find alternative explanations that are at least as likely.”

If confirmed, this inscription — with the possible name of Moshe Rabbeinu etched into a mine wall at the edge of the Midbar — could stand as one of the most remarkable historical discoveries related to Am Yisroel’s journey from servitude to freedom.

(YWN World Headquarters – NYC)