Mishnah 18 - Chapter 5 - Pirkei Avot

Kol hamzakkeh et harabbim, ein chet ba al yado. Vechol hammachati et harabbim, ein maspikin beyado la'asot teshuvah. Mosheh zachah vezikkah et harabbim, zechut harabbim talui bo, shenne'emar (dvrm lg), tzidkat h\ asah umishpatav im yisra'el. Yarave'am chata vehecheti et harabbim, chet harabbim talui bo, shenne'emar (m\", tv), al chattovt yarave'am asher chata va'asher hecheti et yisra'el.

Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent. Moses was righteous and caused the multitudes to be righteous, [therefore] the righteousness of the multitudes is hung on him, as it is said, “He executed the Lord’s righteousness and His decisions with Israel” (Deut. 33:21). Jeroboam, sinned and caused the multitudes to sin, [therefore] the sin of the multitudes is hung on him, as it is said, “For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” (I Kings 15:30).

If one brings merit to the many, sin does not come by his hand, [so that he not be in Gehinnom and his disciples in Gan Eden]; and if one causes the many to sin, he is not given the opportunity to repent, [so that he not be in Gan Eden and his disciples in Gehinnom.] Moses was meritorious and brought merit to the many [(He taught Torah to all of Israel)] — the merit of the many is attributed to him, as it is written (Deuteronomy 33:21): "He did the righteousness of the L rd and [he did] His judgments with Israel" [i.e., "His judgments that are with Israel" — it is as if he (Moses) did them.] Yeravam sinned and he caused the many to sin — the sin of the many is attributed to him, as it is written (I Kings 15:30): "For the sins of Yeravam, that he committed and that he caused Israel to commit." [Its not being written "for the sins of Yaravam and Israel" implies that all is attributed to Yeravam.]