I don't understand this argument at all? From this it seems you have to put it on once per week (maybe?). Where did every day come from? He says explicitly that Layla Zman Tefillin.

i just quoted. why do you think that wouldnt make you a karkafta dlo maniach teffilin?

I know you are just quoting so no downvote obviously, but if anyone understands this enough to upvote it please explain it to me.

Why do I think what won't make you a "karkafta etc."? First quote that, and then we can talk about it. The two easiest ways of understanding it are someone who's never worn Tefillin or someone who's ever not worn Tefillin even for a moment due to evil|lazy desires.

your question only applies to shabbos, but Yom tov (depending whether one wears chol hamoed, tosfos in moed katan, says the reason not wear during chol hamoed is because their is a siman (matzah, sukka)

באליהו רבה או"ח סי' ל' הביא מה שפסק הרמ"א שם ס"ה בשם התרומת הדשן דמי שהתפלל תפילת ערבית שוב לא יניח תפילין אף שלא הניח תפילין באותו יום ובא"ר כתב להחמיר להניח תפילין כיון דלא הניח תפילין ביום זה ובשבות יעקב ח"ג סי' ל"ז כתב כן שיניחם דלא להוי כקרקפתא דלא מנח תפילין שו"ר במקור הדברים בתרומת הדשן ח"ב סי' קכ"א והזכיר שם גם ציצית. clearly even missing one or two days could make you a karkafta

Which question? If you refer to my use of "week" then that is assuming there are 6 days that week. I can imagine having to wear it once per holiday-interuption-less period.

fancy to meet again a tip of the hat*

If you'd like to present an argument frmo the gemara about karkafta yuo are welcome to do so. You did not in this answer.

his point khi what i undesrtand

sure, I'm just as much trying to understand

ROY doesn't ever mention karkafta in that paragraph you quote

i know

I'm just presenting ROY and his argument

That's allowed. I just commented so anyone who can clarify it for me will do so. If you can, great. If not, maybe someone else will. I don't follow it at all.

I'm just wondering if his underlying point is that to miss one day would make you a karkafta, but that can only come once we know there is a chiyuv to wear wveryday

The gemara of karkafts is likely relevant.

I don't know what the exclusion of Shabbat and YT teaches us.

why do you think there is a limmud?

that there is an assumption that you must wear it everyday-including those days, thus the need for a limmud to tell you on those days you are patur

the way you are looking at this: why does the gemara need to exclude?

why do you think there is a limmud?

Because you are deorayta obligated every moment of every day (night and day) except those times.

Why is a minute here different from a minute there?

oh so you agree that wearing once a week is not enough

well chazal was magbil it to the daytime

@Mefaresh You are obligated to wear every moment when you don't have an exception.

agreed

so i don't know what the point of doing it once per arbitrary-24-hour-period is

the mitzva applies for 144 continuous hours every week (that doesn't have a YT in it)

@Mefaresh i'm talking deorayta here. if you want to tell me that there is a rabbinic requirement to wear once a day, that's fine, just you'd need to source it.

i don't know if that is not what ROY is saying

what makes you think he is saying opposite?

I don't know about this particular argument from Shabbos, but see the P'ri M'gadim (Eshel Avraham 27:1) who cites the Nachalas Tz'vi in support of the "once per day" idea in the context of avoiding being one of the posh'ei Yisra'el b'gufan (Rosh HaShana 17a).

all he says is that from the fact u need a limmud, mashma the default is for it to be worn, he doesnt say

only by day, by shacharis mideoraysa

i thought roy was claiming there is a biblical requirememnt to wear them once per day. I hvae no idea what his proof his

There's also an idea that kabbalas 'ol malchus shamayim daily is not complete without t'fillin.

@Fred in terms of shema?

bchol yom v yom means everyday,

could be all day, could be for one second

@DoubleAA Yes, but even independent from Sh'ma' qua Sh'ma'.

@Fred yes that's the "karkafta" reference from above. it's not clear from the gemara how often you have to not wear it to be in that category (at least with out girsa)

@Fred So like, shma then tefillin after is still a kiyum in shema? huh.

i wonder if chazal was koveah bc of the chashash shema yafiach was oker the mitzvah, like sukka ketana, or like (acc. to some rishonim) shema after chatzos halaila

if so, that would definitely make it only a mitzvah bchol yom veyom

@DoubleAA Well, yes. You are yotzei sh'ma' even without t'fillin, but there is a k'me'id eidus sheker issue involved.

@DoubleAA But my point was more focused on the statement (top of B'rachos 15a): "ויניח תפילין ויקרא ק"ש ויתפלל וזו היא מלכות שמים שלמה".

@DoubleAA Yes, but, as I mentioned, the P'ri M'gadim understands that to mean daily. He doesn't specify his reasoning, and I haven't yet seen the Nachalas Tz'vi inside.

@Fred * 37:1.

@Fred Interesting thought.

@Fred That's what I suspected but I hadn't checked 27 yet :)

@Mefaresh Everyone agrees that in the time of the Gemara tefillin were worn all day every day (except for Shabbos/Yom Tov/night time). There was (and is) a chiyuv de'oraisa to wear them all the time. Not just once a day. Sunday 3:00 PM? Wear it. Thursday 2 AM and you're not passing gas, wear it. Shabbos? No. Now you don't have to (and could be over Baal Tosif if you do).

The pasuk is only saying that despite you have to keep it on all the time, Shabbos is an exception. It's like if the Torah would have said "Sunday isn't Torah learning time" we would learn that you have to learn once a day? No, it means that you have to learn all day every day and (the whole day) Sunday is an exception.