How may types of communication can you see in Moses' story in these texts?
(טו) שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת:
(15) Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countenance.
(ב)... רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר, שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר (תהלים א) וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב. אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם...
(2) ... R. Hananiah ben Teradion said: if two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them...
Haninah ben Teradion was a third generation Tanna in the 2nd century who was known for establishing ritual law. He was one of the Ten Martyrs murdered by the Romans for ignoring the ban on teaching Torah.
דָּבָר אַחֵר, אָמַר רַבִּי חֲנִינָא, אֵין הַנְּגָעִים בָּאִים אֶלָּא עַל לָשׁוֹן הָרָע, וְרַבָּנָן אָמְרֵי תֵּדַע לְךָ שֶׁהַנְּגָעִים בָּאִים עַל לָשׁוֹן הָרָע, הֲרֵי מִרְיָם הַצַּדֶּקֶת עַל יְדֵי שֶׁדִּבְּרָה לָשׁוֹן הָרָע בְּמשֶׁה אָחִיהָ קָרְבוּ בָהּ הַנְּגָעִים, מִנַּיִן, שֶׁנֶּאֱמַר (דברים כד, ט): זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם.
(8) Remember that which the Lord, your God, did to Miriam: ... Another [understanding]: Rabbi Chaninah said, “Blemishes only come through evil speech. And our rabbis say, ‘You should know that blemishes come from evil speech; behold, Miriam the righteous – through her speaking evil speech about Moshe, her brother, did blemishes approach her. From where [do we know this]? As it states (Leviticus 14:37), "Remember that which the Lord, your God, did to Miriam."'"
Devarim Rabbah is an aggadic (legend-based) commentary on the Book of Deuteronomy.
אמר רבי יוחנן משום רבי יוסי בן זימרא מאי דכתיב (תהלים קכ, ג) מה יתן לך ומה יוסיף לך לשון רמיה אמר לו הקב"ה ללשון כל אבריו של אדם זקופים ואתה מוטל כל אבריו של אדם מבחוץ ואתה מבפנים ולא עוד אלא שהקפתי לך שתי חומות אחת של עצם ואחת של בשר מה יתן לך ומה יוסיף לך לשון רמיה אמר ר' יוחנן משום ר' יוסי בן זימרא כל המספר לשון הרע כאילו כפר בעיקר שנאמר (תהלים יב, ה) אשר אמרו ללשוננו נגביר שפתינו אתנו מי אדון לנו ואמר ר' יוסי בן זימרא כל המספר לשון הרע נגעים באים עליו שנאמר (תהלים קא, ה) מלשני בסתר רעהו אותו אצמית
The Gemara returns to the topic of malicious speech. Rabbi Yoḥanan says in the name of Rabbi Yosei ben Zimra: What is the meaning of that which is written: “What shall be given to you, and what more shall be done for you, you deceitful tongue” (Psalms 120:3)? The Holy One, Blessed be He said to the tongue: All the other limbs of a person are upright, but you are lying horizontally. All the other limbs of a person are external, but you are internal. And moreover, I have surrounded you with two walls, one of bone, i.e., the teeth, and one of flesh, the lips. What shall be given to you and what more shall be done for you, to prevent you from speaking in a deceitful manner, tongue? Furthermore, Rabbi Yoḥanan says in the name of Rabbi Yosei ben Zimra: Anyone who speaks malicious speech is considered as though he denied the fundamental belief in God. As it is stated: “Who have said: We will make our tongue mighty; our lips are with us: Who is lord over us” (Psalms 12:5). And Rabbi Yosei ben Zimra says: Anyone who speaks malicious speech will be afflicted by leprous marks coming upon him, as it is stated: “Whoever defames his neighbor in secret, I will destroy him [atzmit]; whoever is haughty of eye and proud of heart, I will not suffer him” (Psalms 101:5).
From Sefaria: Composed in Talmudic Babylon (c.450 - c.550 CE). Arakhin (Dedications) belongs to the fifth order, Kodshim (Holy things) and discusses a person dedicating their value to the Temple or dedicating a field. It has nine chapters.
A woman repeated a story (gossip) about a neighbor. Within a few days everyone in the community knew the story. The person she talked about heard what had been said about her and she was very sad. Later, the woman who had spread the story learned that it was not true. She was very sorry and went to a wise rabbi and asked what she could do to repair the damage.
After giving this some thought, the rabbi said to her, “Go home, get one of your feather pillows, and bring it back to me.” Surprised by the rabbi’s response, the woman followed his advice and went home to get a feather pillow and brought it to the rabbi.
“Now,” said the rabbi, “open the pillow and pull out all the feathers.” Confused, the woman did what she was told to do.
After a few minutes, the rabbi said, “Now, I want you to find every one of the feathers and put them back into the pillow.”
“That’s impossible,” said the woman, almost in tears. “The window is open and the wind has scattered them all over the room and blown many feathers outside. I can’t possibly find them all.”
“Yes,” said the rabbi. “And that is what happens when you gossip or tell a story about someone else. Once you talk about someone, the words fly from one person’s mouth to another, just like these feathers flew in the wind. Once you say them, you can never take them back.”
(ג) אָמְרוּ חֲכָמִים שָׁלֹשׁ עֲבֵרוֹת נִפְרָעִין מִן הָאָדָם בָּעוֹלָם הַזֶּה וְאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. עֲבוֹדַת כּוֹכָבִים וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. וְלָשׁוֹן הָרַע כְּנֶגֶד כֻּלָּם. וְעוֹד אָמְרוּ חֲכָמִים כָּל הַמְסַפֵּר בְּלָשׁוֹן הָרַע כְּאִלּוּ כּוֹפֵר בָּעִקָּר. שֶׁנֶּאֱמַר (תהילים יב ה) "אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ". וְעוֹד אָמְרוּ חֲכָמִים שְׁלֹשָׁה לָשׁוֹן הָרַע הוֹרֶגֶת. הָאוֹמְרוֹ. וְהַמְקַבְּלוֹ. וְזֶה שֶׁאוֹמֵר עָלָיו. וְהַמְקַבְּלוֹ יוֹתֵר מִן הָאוֹמְרוֹ:
(3) The wise men said: "There are three transgresssions which call forth retribution from the man who perpetrates in this world, and disinherit him from a share in the world to come. They are: idolatry, adultery, and bloodshed; but the evil tongue outweighs them all" (Arakin, 16b). The wise men, moreover, said:3Arakin, 16b. G. "He who speaks with an evil tongue is like an atheist, for it is said: 'Who have said, Our tongues will we make mighty, our lips are with us, who is Lord over us'"? (Ps. 12.5.). And, again, the wise men said: "The evil tongue kills three persons, the one who speaks it, the one of whom it is spoken, and the one who receives it". In fact, the greatest harm comes to the one who receives the evil report.4Ibid.; Shabbat, 56. G.