Question: From where did Moses get funded?
About the article "Central Park", section "1900–1960".

Candidate passages:
The bridges of Robert Moses are a hotly disputed topic in the social construction of technology, because Langdon Winner in his acclaimed essay "Do Artifacts Have Politics?"
used Moses' bridges to make his point that artifacts do have politics.
Winner uses Robert Caro's biography of Moses pointing to a passage where Caro interviews Moses' co-worker.
The co-worker all but implies that Moses purposefully built 204 bridges on Long Island too low for buses or trucks to clear.
Due to poorer minorities being largely dependent on public transit, this becomes a testimony to Moses's racism.
This allegation, however, has since been disputed by Bernward Joerges in his essay "Do Politics Have Artefacts?"
On page 8 he writes that “at the time of the parkway building (beginning 1924), Long Island was already considerably well developed in terms of transport.
The Manhattan-Long Island railway operated since 1877, and a rather dense system of ordinary roads was in place, parallel and across the parkways.
The Long Island Expressway, a true Autobahn intended to relieve traffic congestion on the Island, was built by Moses alongside the Parkways.” Hence, as a segregationist measure, those bridges would be utterly ineffectual.
Joerges goes on to give multiple reasons for the bridges' nature, for example that “n the USA, trucks, buses and other commercial vehicles were prohibited on all parkways.
Moses did nothing different on Long Island from any parks commissioner in the country.”While the overall impact of many of Moses's projects continues to be debated, their sheer scale across the urban landscape is indisputable.
The peak of Moses's construction occurred during the economic duress of the Great Depression, and despite that era's woes, Moses's projects were completed in a timely fashion, and have been reliable public works since—which compares favorably to the contemporary delays New York City officials have had redeveloping the Ground Zero site of the former World Trade Center, or the technical snafus surrounding Boston's Big Dig project.
Three major exhibits in 2007 prompted a reconsideration of his image among some intellectuals, as they acknowledged the magnitude of his achievements.
According to Columbia University architectural historian Hilary Ballon and assorted colleagues, Moses deserves better.
They argue that his legacy is more relevant than ever and that people take the parks, playgrounds and housing Moses built, now generally binding forces in those areas, for granted even if the old-style New York neighborhood was of no interest to Moses himself & were it not for Moses' public infrastructure and his resolve to carve out more space, New York might not have been able to recover from the blight and flight of the 1970s and '80s and become the economic magnet it is today.“Every generation writes its own history,” said Kenneth T. Jackson, a historian of New York City.
“It could be that "The Power Broker" was a reflection of its time: New York was in trouble and had been in decline for 15 years.
Now, for a whole host of reasons, New York is entering a new time, a time of optimism, growth and revival that hasn't been seen in half a century.
And that causes us to look at our infrastructure,” said Jackson.
“A lot of big projects are on the table again, and it kind of suggests a Moses era without Moses,” he added.
Politicians, too, are reconsidering the Moses legacy.
In a 2006 speech to the Regional Plan Association on downstate transportation needs, Eliot Spitzer, who would be overwhelmingly elected governor later that year, said a biography of Moses written today might be called "At Least He Got It Built".
“That's what we need today.
A real commitment to get things done.”Various locations and roadways in New York State bear Moses's name.
These include two state parks, Robert Moses State Park – Thousand Islands in Massena, New York and Robert Moses State Park – Long Island, and the Robert Moses Causeway on Long Island, the Robert Moses State Parkway in Niagara Falls, New York, and the Robert Moses Hydro-Electric Dam in Lewiston, New York.
There is also a hydro-electric power dam in Massena, New York which bears Moses' name.
These supply much of New York City's power.
Moses also has a school named after him in North Babylon, New York on Long Island; there is also a Robert Moses Playground in New York City.
There are other signs of the surviving appreciation held for him by some circles of the public.
A statue of Moses was erected next to the Village Hall in his long-time hometown, Babylon Village, New York, in 2003, as well as a bust on the Lincoln Center campus of Fordham University.
During his tenure as chief of the state park system, the state's inventory of parks grew to nearly .
By the time he left office, he had built 658 playgrounds in New York City alone, plus of parkways and 13 bridges. 
Moses did live at Peach Point Plantation.  
Moses is a surname derived from the Biblical Moses. 
Archie Moses (Adam Sandler) is a small time crook and a thief who lives in Los Angeles, and he is working for a local drug lord Frank Colton (James Caan).
He is unaware that his best friend Rock Keats (Damon Wayans) is actually an LAPD undercover cop, with a real name being Jack Carter, who is seeking evidence against Colton, and he is only to infiltrate Colton's gang.
One night, Jack goes out with Moses and gets him drunk, and manages to get info from Moses, and he finds an address for one of Colton's fronts.
During a raid on Colton's warehouse, Archie realizes that Jack is a cop, and he tries to escape the warehouse during the police raid, during which an out of control crane hits Moses in the back and he accidentally shoots Jack in the head, but he miraculously survives and makes a full recovery with the aid of his physical therapist Dr. Traci Flynn (Kristen Wilson).
Moses then flees the state, and is subsequently found and arrested later on.
Moses is brought into custody, and he agrees to testify against Colton, but the trial is at the other side of the country.
After Jack's recovery, his superior officer Jensen (James Farentino) orders him to get Moses to transfer him personally to the courtroom.
Having been bitter about the accident, Carter harbors resentment against Moses, and problems get escalated since a simple transfer has gone awry when Colton learns through bribed federal agents and Los Angeles Police Department officers of Moses's attempt to testify against Colton.
Carter and Moses slowly mend their friendship and are successful in returning to their local police department.
However, Colton apparently holds Flynn hostage, and blackmails Carter into turning Moses over in order to save Flynn.
Carter and Moses pretend to comply with Colton and shoot their way through Colton's guards.
It is later revealed that Flynn was responsible for leaking Carter and Moses' whereabouts to Colton and was actually on Colton's payroll.
Carter manages to distract Colton after Moses gets shot in the shoulder by Colton and after apprehending Flynn and Moses manages to kill Colton.
Moses gives the incriminating documents on Colton to Carter, and he heads to Mexico, where he becomes a bullfighter, with Carter and Moses's mother later accompanying him. 
The midrash begins with the death of Miriam, sister of Moses, upon which occurrence expired the well that the Israelites through Miriam's merit had grown accustomed to rely on for water.
Moses and Aaron mourn their sister's death, but the people grow impatient with Moses (significantly, not with Aharon) for his extended crying, and complain to him of the lack of water.
Moses pleads for the privacy to mourn his sister in peace, and reminds the people that they have other officials and elders to whom they can appeal, but the people are implacable and threaten to stone Moses immediately if he does not produce water.
Moses speaks with God about the situation, but finds no sympathy.
He then leads the Israelites in search of water, but is conflicted about his own capacity to work the miracle of bringing water from a rock.
He wonders what humiliation may transpire should he command the rock to bring forth water, and it does not.
Thereupon he strikes a rock twice, and it pours fourth not water, but blood.
There then ensues a three-way conversation between Moses, God, and the rock, in which again God takes the opportunity to castigate Moses for failure to follow instructions.
Moses is then notified regarding his own death, but begs a deferment to a later time.
While God acquiesces to the request, he also informs Moses that he must now approach Aaron concerning his brother's imminent demise.
Moses protests that he cannot be the one to inform his older brother that his life has reached its conclusion; that this task is too emotionally difficult for him.
While God again displays no sympathy for Moses, he does instruct Moses on how to break the news gently to Aaron, by accompanying Aaron and his son Eleazar to Mount Hor and there transferring Aaron's priestly garments to Eleazar (thus indicating to Aaron the nature of the circumstances).
Nevertheless, Moses is greatly distraught at the task which God has given him, and at the prospect of his brother's death, weeping the entire night.
In the morning, Moses relates to Aaron that God has a message for him, while deferring its revelation to a later time.
However, this particular day, Moses changes the order in which the priests and dignitaries walk to the Tent of Meeting, placing Aaron in the center position of honor, much to the delight of the people.
Still, he does not explain to Aaron the reason for the change, nor can he later explain the matter to Aaron when they and Eleazar walk together to the mountain.
Moses tries in a gently elliptical manner to explain to Aaron that the latter's death is at hand, asking hypothetically whether Aaron was loaned something from God which God might now want returned; however, Aaron does not perceive Moses's meaning.
A cave then opens in front of the three, and Moses bids Aaron to enter.
Moses wishes now to for Aaron to remove the priestly vestments (as God had suggested), but again is at a loss for words.
So, one more in an elliptical manner, Moses requests that Aaron leave the vestments with Eleazar outside the cave because they might otherwise become defiled in the cave (where there may be graves, Moses points out).
Aaron thinks it a wise idea, and leaves the vestments with Eleazar outside, but yet remains innocent of the nature of the circumstances.
Entering into the cave, Moses and Aaron see a bed, a set table, and candelabra and a ministering angel.
Aaron now inquires what message Moses has from God, and indicates that even if it be about his own death, that he will accept it gratefully.
Aaron having broached the subject, Moses now takes the opportunity to inform him that it is indeed the notice of Aaron's death which is the message God means for Moses to convey.
Not alarmed at the content of the message, Aaron is nevertheless perturbed that Moses did not tell him of his death in a more forthright manner.
However, Moses explains how Aaron's death will be more desirable than his own death, for Aaron is to be buried by his brother, and his honor was to be inherited by his children; dignities which will be denied to Moses himself.
(Aaron is appeased by this argument, being evidently oblivious to the pathos therein.
)The cave vanishes as Moses leaves it, and Moses then explains to an anxious Eleazar that his father has gone to Paradise.
Upon Moses's return from the mountain, the Israelites disbelieve the news of Aaron's death, and accuse Moses of perhaps murdering his own brother!
Moses pleads with God to display for the people Aaron's death bed, since otherwise they might make of Aaron a god.
God accedes to this request, displaying Aaron on his deathbed, and the Israelites mourn the passing of Aaron and witness the departure of the clouds of the Presence, which accompanied the Israelites in Aaron's merit.
With the departure of the clouds, the Israelites who were born in the desert are for the first time able to see the sun and the moon, which they are tempted now to worship.
The midrash ends abruptly with an injunction from God to not do so.