Nahalat Shiva: at the dawn of modern Jerusalem
- Deborah Zebouloun (Sarelitours)
- Sep 29
- 5 min read
Jerusalem constrained behind its walls
Samuel Joseph "Shai" Agnon, Nobel Prize in Literature, described the founding role of Nahalat Shiva in his novel Tmol Shilshom (Only Yesterday, 1945):
"These seven houses have neither elegance nor splendor, but they had the merit of expanding the borders of Jerusalem and of strengthening the Yishuv. The inhabitants of Jerusalem were not permitted to leave the city gates, except during the festival of Passover, when they would circle the city walls. After the construction of Nahalat Shiva, they also began to go out on other days to inquire after the well-being of their brethren, the residents of Nahalat Shiva."*
Until 1860, Jerusalem remained confined within its age-old walls. The Old City then concentrated all religious, social, and economic life, divided among four quarters - Jewish, Christian, Muslim, and Armenian - compressed into barely one square kilometer.
But in the 19th century, the pressure became unbearable: the massive arrival of new immigrants, the influx of pilgrims, outbreaks of cholera and plague… The narrow and unsanitary alleyways no longer provided livable conditions.
The time had come for a historic turning point. Jerusalem had to open itself to a new era. Moses Montefiore blazed the first trail, and Nahalat Shiva, carried forward by the courage of its pioneers, became part of this movement of renewal.
The first step into the unknown: leaving Jerusalem’s walls
To respond to these growing challenges, Moses Montefiore advanced an idea considered audacious, almost revolutionary: to build new neighborhoods beyond the walls of the Old City.
It was not merely about crossing a geographical boundary, but also about breaking free from psychological confinement - escaping misery and overcrowding, building, working, and paving the way to a more dignified and secure future.
This gamble, far from assured, nonetheless took shape in 1860 with the creation of the Mishkenot Sha’ananim quarter. Its name, inspired by the Book of Isaiah (32:18) -"My people will live in peaceful dwelling places, in secure homes, in undisturbed places of rest" - already carried a promise of hope.
In the years that followed, the momentum continued: first with Mahane Israel, and then in 1869 with Nahalat Shiva, the third Jewish neighborhood to rise outside the walls and a symbol of Jerusalem’s coming transformation.
Origins of Nahalat Shiva: Founders, Challenges, and the Expansion of Jerusalem
Nahalat Shiva - literally “the land of the seven” - owes its name to its seven founders: young men of Jerusalem, from families deeply rooted in the Jewish community of the Old City.
Driven by the conviction that it was their duty to give life to the injunction to settle the Land of Israel, they resolved to build together, stone by stone, the Jerusalem of tomorrow. Their names endure in history: Yossef Rivlin, Moshe Yoel Salomon, Yeoshoua Levin, Arie Leib Horowitz, Haim Halevi, Michael HaCohen, and Binyamin Salant.
They purchased a modest parcel of land, barely the size of a football field, from the Ottoman authorities who administered the region at the time.
The plot stretched from the Mamilla cemetery in the south to the Jaffa Road in the north. Yet this daring project soon revealed its own obstacles: insecurity, lack of financial resources, and agricultural difficulties.
Still, in 1869, the first house was built. It belonged to Yossef Rivlin, a figure emblematic not only of Nahalat Shiva but of Jerusalem itself. Rivlin moved in alone and lived there in isolation for thirty-two long months - months of uncertainty, doubt, and anguish -which he later recounted in a moving testimony published in Mossad HaYessod:
"For thirty-two months I have lived here alone. I have endured many ordeals, often difficult ones, and I even caused grief to the inhabitants of our city, who never ceased to worry for my safety and for my life."
Faced with this harrowing account, the residents of the Old City decided to mobilize. A fundraising campaign was launched to improve living conditions in Nahalat Shiva. Thanks to this collective effort, fifty new houses rose barely a year later, transforming this isolated outpost into a true neighborhood.
The story and influence of Yossef Rivlin did not end with Nahalat Shiva. Guided by the same bold vision, he spearheaded the creation of two additional neighborhoods: Beit David (1873), near Jaffa Gate, and Mea Shearim (1874), destined to become one of the most emblematic centers of Orthodox Judaism.
These foundations marked a decisive step in Jerusalem’s expansion beyond its ancestral walls. Rivlin also contributed to the construction of other neighborhoods, consolidating the movement outward and giving Jerusalem the momentum that would reshape its destiny.
Nahalat Shiva Today
Today, Nahalat Shiva has become one of Jerusalem’s liveliest quarters. It is easily recognized by its famous “umbrella street,” which attracts thousands of visitors each year. A hub of strolling, culture, and leisure, the neighborhood is now a key tourist and economic center of the capital.
But behind this modern vitality lies the legacy of its pioneers. Without the courage, determination, and faith of the seven founders, Jerusalem would not be what it is today. Their vision continues to shape Israel’s contemporary history. Moreover, Yossef Rivlin, central figure of this endeavor, was the great-grandfather of Reuven Rivlin, Israel’s tenth president.
In conclusion...
From the crowded alleys of the Old City to the daring endeavors of 19th-century pioneers, Nahalat Shiva embodies a pivotal moment in Jerusalem’s history. Born from a modest plot and the determination of seven resolute men, the neighborhood opened the way to a new city - larger, freer, and turned toward the future.
Even today, behind the umbrella street and its vibrant cultural scene, one can still hear the echo of their audacious gamble: to build beyond the walls, despite fear, danger, and isolation. Nahalat Shiva is not just a lively district; it remains a living testament to Jerusalem’s transition - from a walled, inward-looking town to an expanding capital, rooted in its heritage yet ever ready to reinvent itself.
As Shai Agnon wrote in Tmol Shilshom, these houses “had neither elegance nor splendor, but they had the merit of expanding the borders of Jerusalem and strengthening the Yishuv,” reminding us how their construction heralded a new era for the city.
Article written by Deborah Zebouloun
A graduate of the School of Tourism, the Western Wall Tunnels, and the Tower of David Museum, Deborah offers tours in French and Hebrew, providing a historical, biblical, and contemporary perspective on Israel.
*"שבעה בתים אלו אין להם לא הידור ולא זיו פנים אבל מעלה יתירה יש להם שהרחיבו גבול ירושלים וזכו לחזק את היישוב שאנשי ירושלים לא היו למודים לצאת משער העיר ולחוץ, חוץ מבחולו של פסח, שנוהגים לסבב את חומת העיר, משנבנתה נחלת שבעה התחילו יוצאים אף בשאר הימים כדי לשאול בשלום אחיהם אנשי נחלת שבעה."