Naveh Dikalim Rabbi, Shaul Bar-Illan, the head of the Tal Orot yeshiva at Kfar Darom settlement in the Gaza Strip, said that of the State of Israel disengages ‘he will disengage from it’, and that all what he wants is to remain in an ‘armed Jewish autonomy’.

Bar-Illan said that all means should be used to achieve this goal, even if it means civil disobedience.
Recently, Bar-Illan recently published a book that includes prohibitions for soldiers to evacuate settlers, and apposes the rabbis who appose refusing orders to evacuate settlements.
Also, Bar Illan is a member of the Likud Central Committee, and a member of the Amnesty International who actively participates in their meetings, yet he attempts to foil the disengagement plan, saying “I did not give up, I will continue this fight”.
Bar-Illan said that his main arguments aren’t with the ‘secular Jews’, and not with the left or with the Israeli government, he said that his arguments are with the ‘Zionist Rabbis’ who ‘bless the state’ and the army while they are ‘trying to evacuate the Jews”.
“A rabbi who tells the people to remove me out of my home, is in fact allowing my blood to be spilled, in believe that people will die here, there are documents with the army which predicts 200-300 deaths during evacuation”, he added.
Referring to the Palestinian resistance, Bar-Illan said that he believes that resistance groups will actually stop disengagement. He argues that the resistance will fire homemade shells during evacuation, and the soldiers will withdrew, then the “settlement will be saved”.
“What will we do with religious soldiers and army officers who will risk their lives in order to evict us while the homemade shells are falling at the settlement?” Barr Illan added.
Also, Bar-Illan believes that the only way to stop soldiers from evacuating the settlers is through “Halakha” which is the Jewish law, and that he believes that 100.000 settlers will arrive to Gush Katif to help in foiling the evacuation.
Bar-Illan said that the religious public in Israel should be involved in the state, since he dreams of a state where ‘Halakha” rules, by then, he says, ‘everyone will be aware, even those who are in the army, “they will know without violence and without breaking the law, that no one comes to work at a certain date, everyone just resigns, if this could happen, the evacuation will never take place”, according to him.
* The name Halakha derives from the Hebrew halach ÔÜÚ meaning ‘going’ or the ‘[correct] way’; thus a literal translation does not yield ‘law’, rather ‘the way to go.’ The term Halakha may refer to a single rule, to the literary corpus of rabbinic legal texts, as well as to the overall system of religious law.
The Halakha is often contrasted with the Aggadah, the diverse corpus of rabbinic exegetical, narrative, philosophical and other ‘non-legal’ literatures. At the same time, since writers of Halakha may draw upon the Aggadah literature, there is a dynamic interchange between the two genre.
Halakha constitutes the practical application of the hundreds of the mitzvoth (‘commandments’) (singular: mitzvah) in the Torah, (the five books of Moses, the ‘Written Law’) as developed through discussion and debate in the classical rabbinic literature, especially the Mishnah and the Talmud (the ‘Oral law’) and codified in the Shulkhan Arukh (the Jewish ‘Code of Law’.)  Wikipedia.