Mishna & Gemara

Where can I buy a set of the Talmud?

Who wrote the Talmud?

Dear Rabbi, Why does each tractate in the Talmud begin with page number two (the letter beit in Hebrew) and not on page one? Thank you.

Deuteronomy 23:3 states that a Moabite was not to enter the congregation of the Lord until the 10th generation. How was King David allowed to enter and King Solomon allowed to build the Temple when they were only 3 and 4 generations from the Moabite Ruth? This has puzzled me.

Are the Mishnah and the Torah of Jerusalem are same?

Dear Rabbi, I am trying to teach myself Gemorrah and I saw you gave a lecture on מצוה מבאה בעבירה on YU Torah. Might I ask you some questions about this? I started in the third פרק of Sukkot where R. Yochanan says a stolen לולב is פסול on Sukkot because it is a מצוה מבאה בעבירה. Question 1: Why didn’t the גמ' object to the stolen הושענת as a מצוה הבאה בעבירה? Question 2: What would be the case if I already owned a kosher לולב but stole a better one and used the stolen one? I don’t “need” the stolen one to do the מצווה? On the other hand, it is a מצוה מבאה בעבירה Question 3: What if you need a לולב on the first day and I have one I’m willing to give to you on one condition. The transfer is חל the moment you draw a drop of blood from your father. Is that a מצוה מבאה בעבירה? Is there a פגם on the לולב because it was obtained thru an עבירה, similar to גניבה? Or is it like Tosafot’s example of climbing a tree on שבת to get to a perfectly good sukkah on the top of the tree? Question 4: Does a מצוה מבאה בעבירה apply to an אסור committed בדיעבד? For example, you thought you found an ownerless לולב later found out that you picked it up from someone’s field. When you later realize you stole the לולב does it come out you didn’t fulfill the מצווה of לולב? Question 5: Rambam הלכות שופר וסכה ולולב 8:9 seems to hold that מצוה מבאה בעבירה is a דרבנן and one doesn’t apply a דרבנן on a דרבנן (taking the לולב on days 2-7). However, in the Mishna in Brachos 47b where Rabbi Eliezer freed his slave to make a מניין to say קדושה, the גמ" proposes it is a מצוה הבאה בעבירה, but answers a מצווה for the צבור is different. The גמ" could have said it was a דרבנן on a דרבנן (davening) Question 6: What is different about a מצווה for the צבור? If a מצוה מבאה בעבירה is מאוס to Hashem for לולב, it should be מאוס to Hashem for davening as well Question 7: what does the Shulchan Aruch 637:3 mean when it says one can’t fulfill his mitzvah in a stolen sukkah? Is the sukkah perfectly good but since it is a מצוה הבאה בעבירה one doesn’t get “credit” for sitting in a sukkah, or is it like he is eating outside a sukkah entirely? Thank you so much for any help you can give me