Time for Gramma in Tzitzit

Hello Rabbi. In the issue of offerings of the 34th chapter, there appears a discussion of the method of Rav Yehuda, who tied a tzitzit on his wife’s clothes and would bless the tallit every morning, and the Gemara asks, “From the rabbis of Kasber, it is a positive commandment that the time is not a grama, but a mother blesses every turban, as Rabbi, who puts on tefillin every time he puts them on, blesses them… Is it not true that Rav Yehuda is modest and does not wear robes all day long, and from the word turban? Because of the two night covers for the day cover, Rashi explains that he had two fringed tallit, one for the day and one for the night (and he would wrap himself in the night fringed tallit during the morning Ashurat when he sat down to study). If so, I find it difficult to understand how, according to his method, why he blessed only in the morning, since if tzitzit is a MA, not a ZAG, and as we can see from the fact that he put tzitzit on his wife’s clothes and that he would put tzitzit on his night cover, then why didn’t he also bless the night tallit, since night is also a time for tzitzit.
I also had difficulty further in the Gemara’s words there regarding the obligatory night covering according to R. S., because the s. d. t. s
Likewise, in the continuation of the words of the Toss, there are the words of the Yerushalmi in Kiddushin: “What is the MA that is not the zag, such as loss and sending away the nest and a turban and a tzitzit? And the R’s exempted women from the tzitzit, the R’s said to them, Do you agree with me that it is a positive commandment that the time is obligatory, since a night covering is exempt? Rabbi Ila said, “If the special tallit for the day and night was obligatory…” And here it is difficult for me, isn’t it, if according to the Rabbis we are not obligated for a night covering alone, then certainly in their opinion the tzitzit is the time is obligatory, since there is a time that is not obligatory. And what does Rabbi Ila answer that the Rabbis oblige for a night covering, oblige for what? And when? In other words, if the intention is that it is obligatory for the tzitzit, then we say that it is because it is a day covering and the fact that it also serves as a night covering does not detract from the obligation created due to its use during the day. And if the intention is that then it is obligatory for the blessing also at night, then why are we not also blessed for a tallit that is a night covering only?
Many thanks in advance to my teachers and rabbi for the answer.