Question: How did moses secure funds?
About the article "Central Park", section "1900–1960".

Candidate passages:
Moses did live at Peach Point Plantation.  
Numbers chapter 12.
The Gemara cited for the proposition that prophets had to be meek.
In Moses foretold that “A prophet will the Lord your God raise up for you .
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"like me",” and Rabbi Johanan thus taught that prophets would have to be, like Moses, strong, wealthy, wise, and meek.
Strong, for says of Moses, “he spread the tent over the tabernacle,” and a Master taught that Moses himself spread it, and reports, “Ten cubits shall be the length of a board.” Similarly, the strength of Moses can be derived from in which Moses reports, “And I took the two tablets, and cast them out of my two hands, and broke them,” and it was taught that the tablets were six handbreadths in length, six in breadth, and three in thickness.
Wealthy, as reports God’s instruction to Moses, “Carve yourself two tablets of stone,” and the Rabbis interpreted the verse to teach that the chips would belong to Moses.
Wise, for Rav and Samuel both said that 50 gates of understanding were created in the world, and all but one were given to Moses, for said of Moses, “You have made him a little lower than God.” Meek, for reports, “Now the man Moses was very meek.”Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan that Moses beheld the likeness of God in in compensation for a pious thing that Moses did.
A Baraita taught in the name of Rabbi Joshua ben Korhah that God told Moses that when God wanted to be seen at the burning bush, Moses did not want to see God’s face; Moses hid his face in for he was afraid to look upon God.
And then in when Moses wanted to see God, God did not want to be seen; in God said, “You cannot see My face.” But Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan that in compensation for three pious acts that Moses did at the burning bush, he was privileged to obtain three rewards.
In reward for hiding his face in his face shone in In reward for his fear of God in the Israelites were afraid to come near him in In reward for his reticence “to look upon God,” he beheld the likeness of God in The Gemara reported that some taught that in God approved of the decision of Moses to abstain from marital relations so as to remain pure for his communication with God.
A Baraita taught that Moses did three things of his own understanding, and God approved: (1) He added one day of abstinence of his own understanding; (2) he separated himself from his wife (entirely, after the Revelation); and (3) he broke the Tables (on which God had written the Ten Commandments).
The Gemara explained that to reach his decision to separate himself from his wife, Moses applied an "a fortiori" ("kal va-chomer") argument to himself.
Moses noted that even though the Shechinah spoke with the Israelites on only one definite, appointed time (at Mount Sinai), God nonetheless instructed in "Be ready against the third day: come not near a woman."
Moses reasoned that if he heard from the Shechinah at all times and not only at one appointed time, how much more so should he abstain from marital contact.
And the Gemara taught that we know that God approved, because in God instructed Moses (after the Revelation at Sinai), "Go say to them, 'Return to your tents'" (thus giving the Israelites permission to resume marital relations) and immediately thereafter in God told Moses, "But as for you, stand here by me" (excluding him from the permission to return).
And the Gemara taught that some cite as proof of God's approval God's statement in "with him will I speak mouth to mouth" (as God thus distinguished the level of communication God had with Moses, after Miriam and Aaron had raised the marriage of Moses and then questioned the distinctiveness of the prophecy of Moses).
It was taught in a Baraita that four types of people are accounted as though they were dead: a poor person, a person affected by skin disease (, "metzora"), a blind person, and one who is childless.
A poor person is accounted as dead, for says, “for all the men are dead who sought your life” (and the Gemara interpreted this to mean that they had been stricken with poverty).
A person affected by skin disease (, "metzora") is accounted as dead, for says, “And Aaron looked upon Miriam, and behold, she was leprous (, "metzora’at").
And Aaron said to Moses .
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And so because, as relates, Miriam waited for the baby Moses in the Nile, so the Israelites waited seven days for Miriam in the wilderness in  
Deuteronomy chapter 9.
Rabbi Tanhuma taught that Moses prostrated himself before the Israelites and said to them the words of “"You" are to pass over the Jordan,” noting that he would not.
Moses gave the Israelites the opportunity to pray for him, but they did not.
The Midrash compared this to a king who had many children by a noble lady.
The lady was undutiful to him and he decided to divorce her.
He told her that he was going to marry another wife.
She asked who, and he told her.
She summoned her children and told them that their father intended to divorce her and marry the other woman, and asked the children if they could bear being subjected to her.
She thought that perhaps they would understand what she meant and would intercede with their father on her behalf, but they did not understand.
As they did not understand, she commanded them only for their own sake to be mindful of the honor of their father.
So it was with Moses.
When God told him in “You shall not go over this Jordan,” Moses spoke to the Israelites and stressed the words in “"You" are to pass over.”A Baraita taught that because of God’s displeasure with the Israelites, the north wind did not blow on them in any of the 40 years during which they wandered in the wilderness.
Rashi attributed God’s displeasure to the Golden Calf, although the Tosafot attributed it to the incident of the spies in Rabbi Simeon ben Yohai taught that because the generation of the Flood transgressed the Torah that God gave humanity after Moses had stayed on the mountain for 40 days and 40 nights (as reported in and and 18, 25, and ), God announced in that God would “cause it to rain upon the earth 40 days and 40 nights.”Noting that in Moses said, “And I "sat" (, "va-eisheiv") on the mount,” and in Moses said, “And I "stood" in the mount, Rav taught that Moses stood when he learned (from God) and sat while he reviewed what he had learned (by himself).
Rabbi Hanina taught that Moses neither sat nor stood, but bowed.
Rabbi Johanan taught that “sat” (, "va-eisheiv") here meant only “stayed,” as it does in which says, “And you "stayed" (, "teshbu") in Kadesh many days.” Rava taught that Moses learned the easy things standing and the hard ones sitting.
A Midrash explained why Moses broke the stone tablets.
When the Israelites committed the sin of the Golden Calf, God sat in judgment to condemn them, as says, “Let Me alone, that I may destroy them,” but God had not yet condemned them.
So Moses took the tablets from God to appease God’s wrath.
The Midrash compared the act of Moses to that of a king’s marriage-broker.
The king sent the broker to secure a wife for the king, but while the broker was on the road, the woman corrupted herself with another man.
The broker (who was entirely innocent) took the marriage document that the king had given the broker to seal the marriage and tore it, reasoning that it would be better for the woman to be judged as an unmarried woman than as a wife.
A Midrash recounted how at first (after the incident of the Golden Calf), God pronounced a decree against Aaron, as says, “The Lord was very angry with Aaron to have destroyed (, "le-hashmid") him.” And Rabbi Joshua of Siknin taught in the name of Rabbi Levi that “destruction” (, "hashmadah") means extinction of offspring, as in which says, “And I destroyed (, "va-ashmid") his fruit from above, and his roots from beneath.” But, as Rabbi Joshua ben Levi taught, prayer effects half atonement.
So when Moses prayed on Aaron’s behalf, God annulled half the decree.
Aaron’s two sons Nadab and Abihu died, and Aaron’s two other sons remained.
Thus says, “And the Lord spoke to Moses, saying: ‘Take Aaron and his sons’” (implying that they were to be saved from death). 
Exodus chapter 6.
A Midrash noted that God had already informed Moses that Pharaoh would not allow the Israelites to go, as in God told Moses, “I know that the King of Egypt will not allow you to go,” and in God told Moses, “I will harden his heart.” But Moses did not keep this in mind, but came instead to doubt the wisdom of God's decree, and began to argue with God, saying in “Lord, why have You dealt ill with this people?” For this reason, the Attribute of Justice sought to attack Moses, as says: “And God spoke to Moses” (employing the name of God (, "Elohim") indicative of God's Justice).
But when God reflected that Moses only asked this because of Israel's suffering, God retracted and dealt with Moses according to the Attribute of Mercy, as says: “And He said to him: ‘I am the Lord’” (employing the name of God (, the Tetragrammaton) indicative of God's Mercy).
The Midrash viewed the question of Moses in as an application of Ecclesiastes “And I turned myself to behold wisdom, and madness and folly; for what can the man do who comes after the King?
even that which has been already done.” The Midrash taught that refers to both Solomon and Moses.
The Midrash taught that refers to Solomon, for God gave some commandments for kings, as it says in “Only he shall not multiply horses to himself .
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Neither shall he multiply wives to himself, that his heart turn not away; neither silver and gold.” Solomon read in that the reason of God’s decree was “that his heart turn not away.” The Midrash taught that Solomon thus thought to himself that he would multiply his wives but still not allow his heart to turn away.
And the Midrash taught that refers to Moses because Moses began to argue with God in “Lord, why have you dealt ill with this people?” On account of this, the Midrash taught that at that point the wisdom and knowledge of Moses was only (in the words of ) “madness and folly.” The Midrash asked what right Moses had to question God’s ways and in the words of “that which had been already done” that God had revealed to him.
Reading the words, “And I appeared to Abraham, to Isaac, and to Jacob,” in a Midrash taught that God thus told Moses that God longed for those who were gone and could not be replaced — the three Patriarchs.
The Midrash said that God told Moses that many times, God had revealed God’s Self to Abraham, Isaac, and Jacob as God Almighty (, "El Shadai"), and God had not made known to them that God’s name is the Lord (, the Tetragrammaton).
But still they did not criticize God’s ways.
To Abraham, God said in “Arise, walk through the land in the length of it and in the breadth of it, for to you will I give it,” yet when Abraham wanted to bury Sarah, he found no plot of ground until he had purchased one; still, he did not murmur at God’s ways.
God said to Isaac in “Sojourn in this land .
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for to you, and to your seed, I will give all these lands.” Yet when Isaac sought water to drink, he found none; instead (as reports), “The herdsmen of Gerar strove with Isaac’s herdsmen, saying: ‘The water is ours.’” Still Isaac did not murmur at God’s ways.
God said to Jacob in “The land on which you lie, to you will give it, and to your seed.” Yet when he sought a place to pitch his tent, he found none until he purchased one for a hundred "kesitah" (as reported in ).
And still Jacob did not complain at God’s ways.
The Patriarchs did not ask God, as Moses did in what God’s name was.
In contrast, at the commencement of God’s commission of Moses, Moses inquired of God’s name.
And in Moses told God, “For since I came to Pharaoh .
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he has dealt ill with this people; neither have You delivered Your people.” On this account, the Midrash taught, God said in “And I have also established my covenant with them,” the Patriarchs, to give them the land, and they never complained of God’s ways.
And God said in “I have heard the groaning of the children of Israel,” because they did not complain against God.
Although the Israelites of that generation did not conduct themselves righteously, yet God heard their cry on account of the covenant that God had made with the Patriarchs.
Hence, it says in “And I have remembered My covenant.
Therefore, say to the children of Israel.” The Midrash taught that the word “therefore” (, "lachein") in implies an oath, as it does in where God says, “And therefore I have sworn to the house of Eli.” Thus, the Midrash taught that God swore to Moses that God would redeem the Israelites, so that Moses would have no reason to fear that the Attribute of Justice would retard their redemption.
Rabbi Simai found evidence for the resurrection of the dead in the words, “And I also have established my covenant with them (the Patriarchs) to give them the land of Canaan,” in Rabbi Simai noted that does not say “to give you” but “to give them,” implying that God would give the land to the Patriarchs personally, and thus that God would resurrect them so as to fulfill the promise.
A Baraita deduced from that the Israelites’ bondage in Egypt ended on Rosh Hashanah.
The Baraita noted that uses the word “burden” to describe the end of the Israelites’ bondage in Egypt, and uses the word “burden” to describe the end of Joseph’s imprisonment, and the Baraita deduced that the two events must therefore have occurred at the same time of year.
The Baraita further deduced from the words, “Blow the horn on the new moon, on the covering day for our festival .
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He appointed it for Joseph for a testimony when he went forth,” in that Joseph went forth from the prison on Rosh Hashanah.
Rabbi Nehemiah cited the use of the words “will bring you out” in to demonstrate that using the word "hamotzi" in the blessing over bread would mean that God “"will" bring forth” bread from the land — not that God “"has" brought forth” bread from the land.
Rabbi Nehemiah thus read to mean: “I am the Lord, the One Who "will bring" you out from under the burdens of the Egyptians.” The Gemara reported that the Rabbis of a Baraita, however, read to mean: “When I "shall bring" you out, I will do for you something that will show you that I am the One Who "brought" you out from under the burdens of the Egyptians.”The Jerusalem Talmud cited the four promises of salvation in (1) “I will bring you out from under the burdens of the Egyptians,” (2) “I will deliver you from their bondage,” (3) “I will redeem you with an outstretched arm,” and (4) “I will take you to Me for a people,” as one reason why Jews drink four cups of wine at the Passover seder.
And thus the Mishnah taught that “On the eve of Passover, .
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even the poorest man in Israel must not eat until he reclines; and they (the overseers of charity) should give him not less than four cups of wine.”A Baraita taught that Rabbi Simai deduced from the similarity of the phrases “And I will take you to me for a people” and “And I will bring you in to the land” in that the Israelites’ Exodus from Egypt occurred under circumstances similar to their entry into the Land of Israel.
Rabbi Simai thus deduced that just as only two out of 600,000 (Caleb and Joshua) entered the Promised Land, so only two out of every 600,000 Israelites in Egypt participated in the Exodus, and the rest died in Egypt.
Rava taught that it will also be so when the Messiah comes that only a small portion of Jews will find redemption, for says, “And she shall sing there, as in the days of her youth, and as in the days when she came up out of the land of Egypt,” implying that circumstances upon the coming of the Messiah will be similar to those upon the Israelites’ entry into the Land of Israel.
The Gemara asked why the Tannaim felt that the allocation of the Land of Israel “according to the names of the tribes of their fathers” in meant that the allocation was with reference to those who left Egypt; perhaps, the Gemara supposed, it might have meant the 12 tribes and that the Land was to be divided into 12 equal portions?
The Gemara noted that in God told Moses to tell the Israelites who were about to leave Egypt, “And I will give it you for a heritage; I am the Lord,” and that meant that the Land was the inheritance from the fathers of those who left Egypt.
A Midrash interpreted the words of “they hearkened not to Moses for shortness of spirit,” to indicated that it was difficult for the Israelites to abandon idol worship.
Rabbi Samuel bar Rabbi Isaac taught that God gave them the commandment about the freeing of slaves.
A Midrash interpreted the words of “And He gave them a charge concerning the children of Israel,” to convey that God warned Moses and Aaron that the Israelites were obstinate, bad-tempered, and troublesome, and that in assuming leadership over the Israelites, Moses and Aaron must expect that the Israelites would curse and even stone them.
A Midrash interpreted God’s instructions to Moses and Aaron in “and to Pharaoh, King of Egypt,” to convey that God told Moses and Aaron that although God really ought to punish Pharaoh, God wanted Moses and Aaron to show Pharaoh the respect due to his regal position.
And Moses did so, as reports that Moses told Pharaoh that God said, “And all these your servants shall come down to Me.” Moses did not say that Pharaoh would come down, only that Pharaoh’s servants would do so.
But Moses could well have said that Pharaoh himself would come down, for reports, “Pharaoh arose at midnight.” But Moses did not mention Pharaoh specifically so as to pay him respect.
A Midrash taught that Korah took issue with Moses in because Moses had (as reports) appointed Elizaphan the son of Uzziel as prince of the Kohathites, and Korah was (as reports) son of Uzziel's older brother Izhar, and thus had a claim to leadership prior to Elizaphan.
Rava taught that he who wishes to take a wife should first inquire about the character of her brothers.
For reports, “And Aaron took Elisheva, the daughter of Amminadab, the sister of Nahshon.” As states “the daughter of Amminadab,” it is obvious that she was the sister of Nahshon.
So expressly states “the sister of Nahshon” to imply that he who takes a wife should inquire about the character of her brothers, because most children resemble the brothers of their mother.
The Gemara asked whether the words in “And Eleazar Aaron’s son took him one of the daughters of "Putiel" to wife” did not convey that Eleazar’s son Phinehas descended from Jethro, who fattened ("piteim") calves for idol worship.
The Gemara then provided an alternative explanation: could mean that Phinehas descended from Joseph, who conquered ("pitpeit") his passions (resisting Potiphar’s wife, as reported in ).
But the Gemara asked, did not the tribes sneer at Phinehas and question how a youth (Phinehas) whose mother’s father crammed calves for idol-worship could kill the head of a tribe in Israel (Zimri, Prince of Simeon, as reported in ).
The Gemara explained that the real explanation was that Phinehas descended from both Joseph and Jethro.
If Phinehas’s mother’s father descended from Joseph, then Phinehas’s mother’s mother descended from Jethro.
And if Phinehas’s mother’s father descended from Jethro, then Phinehas’s mother’s mother descended from Joseph.
The Gemara explained that implies this dual explanation of “Putiel” when it says, “of the daughters of Putiel,” because the plural “daughters” implies two lines of ancestry (from both Joseph and Jethro).
Rabbi Simeon noted that in nearly every instance, the Torah mentioned Moses before Aaron, but mentioned Aaron before Moses, teaching that the two were deemed equivalent.
The Gemara taught that the use of the pronoun “he ("hu")” in an introduction, as in the words “These are ("hu") that Aaron and Moses” in signifies that they were the same in their righteousness from the beginning to the end.
Similar uses appear in Chronicles to teach Abraham’s enduring righteousness, in to teach David’s enduring humility, in to teach Esau’s enduring wickedness, in to teach Dathan and Abiram’s enduring wickedness, in to teach Ahaz’s enduring wickedness, and in to teach Ahasuerus’s enduring wickedness. 
In the sixth reading (, "aliyah"), when the Ark was to set out, Moses would say: “Advance, O Lord!
May Your enemies be scattered, and may Your foes flee before You!” And when it halted, he would say: “Return, O Lord, You who are Israel’s myriads of thousands!” The people took to complaining bitterly before God, and God ravaging the outskirts of the camp with fire until Moses prayed to God, and then the fire died down.
The riffraff in their midst (, "asafsuf" — compare the “mixed multitude,” , "erev rav" of ) felt a gluttonous craving and the Israelites complained, “If only we had meat to eat!
Moses in turn complained to God, “Why have You .
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laid the burden of all this people upon me?
God told Moses to gather 70 elders, so that God could come down and put some of the spirit that rested on Moses upon them, so that they might share the burden of the people.
And God told Moses to tell the people to purify themselves, for the next day they would eat meat.
But Moses questioned how enough flocks, herds, or fish could be found to feed 600,000.
God answered: “Is there a limit to the Lord’s power?” Moses gathered the 70 elders, and God came down in a cloud, spoke to Moses, and drew upon the spirit that was on Moses and put it upon the elders.
When the spirit rested upon them, they spoke in ecstasy, but did not continue.
Eldad and Medad had remained in camp, yet the spirit rested upon them, and they spoke in ecstasy in the camp.
When a youth reported to Moses that Eldad and Medad were acting the prophet in the camp, Joshua called on Moses to restrain them.
But Moses told Joshua: “Would that all the Lord’s people were prophets, that the Lord put His spirit upon them!”