Greetings. Something is very unclear to me. On the one hand we know that neither the Torah nor Chazal decreed that tefillin be worn every day. Yet we find sentiments from amoraim (rather than even tannaim) on daf 15 expressing feelings about not wearing tefillin that neither the Torah nor the Sanhedrin ever made. Furthermore, women are exempt from tefillin. So how can the importance of reciting shma be as described by Ulla and the other amoraim, since CERTAINLY a woman performing such mitzvas needs to consider the significance of what they say at the time she would do it. And of course even a man could ask why these sentiments (not supported by any gezeyra) would be applicable, since if it were so significant there would have been at the very least a gezeyra from the Sanhedrin just like taking the lulav after the chorban. So there are several elements here that seem rather contradictory. Thanks.
David Goldman, USA
In Eruvin (96a) and Menachos(36b), clear sources are cited for the obligation to wear Tefilin every day (except Shabbos and festivals). The sentiments expressed by the Amora'im in Berachos are based on these Tana'ic sources requiring them to be worn daily, but the Amora'im added that it is especially pertinent to recite the Shema prayer with Tefilin as they are specifically mentioned there as an obligation.
Despite this, the Poskim write that a person should recite Shema even when he does not have Tefilin as it is more important to recite Shema daily at the appropriate times than to do this with Tefilin.
As for women, they are officially exempt from reciting the Shema as it is a time-bound, positive commandment, and also from Tefilin as derived in Kidushin 34a. The reason women nevertheless recite the Shema is to accept upon themselves the basic tenets of faith (G-d's existence, unity, His kingship, and the obligation to love Him). Thus, there is no reason for her to wear Tefilin and it would even be contradictory for her to recite the Shema with Tefilin.
Yoel Domb