Hi All,
Me and my friends want to start studying suttas but we don’t know how to start.
I like to ask you for advice what topics should we cover first? Morality, mindfulness, advice for lay people, Kamma…?
and also could you please recommend some easy to understand suttas that are related to those topics.
Thank you in advance 
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you may find helpful Ven Bodhi’s “In the Buddha’s words” which is an anthology of discourses grouped by topics
Hello Gosia
My advice is begin with the 1st three sermons: http://www.bps.lk/olib/wh/wh017.pdf, which are SN 56.11; SN 22.59 & SN 35.28. Detailed explanations of the noble eightfold path are at SN 45.8 and also MN 117. The eightfold path is divided into three training (AN 3.88).
Advice for laypeople are many & include Snp 2.4, SN 55.7, DN 31, AN 4.55, AN 4.62 & AN 5.57.
Morality, including for the foundation of meditation, starts at MN 61, SN 55.7 & MN 19.
A translation of SN 55.7 is at the bottom of this post.
The book ‘In the Buddha’s Words: An Anthology of Discourses from the Pali Canon’ by Bhikkhu Bodhi might be handy if you prefer books to internet.
Ven. Payutto’s ‘Constitution for Living’, which lists teachings & their references from the suttas, is very good guide for laypeople: https://www.mahidol.ac.th/budsir/Contents.html
With metta 
Veludvareyya Sutta, Discourse to the People of Bamboo Gate SN 55.7
“I will teach you, householders, a Dhamma exposition applicable to oneself. Listen to that and attend closely, I will speak.”
“Yes, sir,” those brahmin householders of Bamboo Gate replied. The Blessed One said this:
"What, householders, is the Dhamma exposition applicable to oneself?
Here, householders, a noble disciple reflects thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and am averse to suffering. Since I am one who wishes to live, who does not wish to die; who desires happiness and is averse to suffering; if someone were to take my life, that would not be pleasing and agreeable to me. Now if I were to take the life of another – of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering–that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects.
"Again [Furthermore], householders, a noble disciple reflects thus: ‘If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from taking what is not given, exhorts others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given. Thus this bodily conduct of his is purified in three respects.
"Again [Furthermore], householders, a noble disciple reflects thus: ‘If someone were to commit adultery with my wives, that would not be pleasing and agreeable to me. Now if I were to commit adultery with the wives of another, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from sexual misconduct, exhorts others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus this bodily conduct of his is purified in three respects.
"Again [Furthermore], householders, a noble disciple reflects thus: ‘If someone were to damage my welfare with false speech, that would not be pleasing and agreeable to me. Now if I were to damage the welfare of another with false speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from false speech, exhorts others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus this verbal conduct of his is purified in three respects.
"Again [Furthermore], householders, a noble disciple reflects thus: ‘If someone were to divide me from my friends by divisive speech, that would not be pleasing and agreeable to me. Now if I were to divide another from his friends by divisive speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from divisive speech, exhorts others to abstain from divisive speech, and speaks in praise of abstinence from divisive speech. ’ Thus this verbal conduct of his is purified in three respects.
"Again [Furthermore], householders, a noble disciple reflects thus: ‘If someone were to address me with harsh speech, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to the other either What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from harsh speech, exhorts others to abstain from harsh speech, and speaks in praise of abstinence from harsh speech. ’ Thus this verbal conduct of his is purified in three respects.
“Again [Furthermore], householders, a noble disciple reflects thus: ‘If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from idle chatter, exhorts others to abstain from idle chatter, and speaks in praise of abstinence from idle chatter. Thus this verbal conduct of his is purified in three respects.”
Hi Gosia!
You might remember that I’m a fan of the ‘gradual training’ as a practical framework. It appears quite often in the suttas but has not the place it deserves yet when people think of Buddhism (compared to other concepts). MN 51 is one of the many suttas that describes the gradual training…
Best wishes!
Thank you all for helping, i have now some directions to follow
Metta!