Rather, we must say that it is this tanna who maintains that Shabbat is a time for phylacteries, as it was taught in a baraita: Michal, daughter of Kushi, King Saul, would don phylacteries, and the Sages did not protest against her behavior, as she was permitted to do so. And similarly, Jonah’s wife would undertake the Festival pilgrimage and the Sages did not protest against her practice.
(ז) כָּל מִצְוֹת הַבֵּן עַל הָאָב, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוֹת הָאָב עַל הַבֵּן, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת לֹא תַעֲשֶׂה, בֵּין שֶׁהַזְּמָן גְּרָמָהּ בֵּין שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין, חוּץ מִבַּל תַּשְׁחִית וּבַל תַּקִּיף וּבַל תִּטַּמָּא לְמֵתִים:
(7) ...All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead.
"All positive, time-bound mitzvot". The Sages taught: What is a positive, time-bound mitzva? sukka, and lulav, shofar and tzitzit and tefillin.
It is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord” (Numbers 15:39). This indicates that once a person is obligated in this mitzva of ritual fringes, he is obligated in all of the mitzvot. The Gemara comments: And this is in accordance with the opinion of Rabbi Shimon, who says that ritual fringes are a positive, time-bound mitzva, and women are exempt from it. Only men are obligated in all mitzvot, including positive, time-bound mitzvot, just as they are obligated in the mitzva of ritual fringes.
"so that the Torah of God be in your mouth": What is the intent of this? From "And it shall be to you as a sign," I would assume that women, too, are included (in the mitzvah of tefillin). And this would follow, viz.: Since both mezuzah and tefillin are positive commandments, then if we have learned that (the mitzvah of) mezuzah obtains with women as well as with men, the same is true of (the mitzvah of) tefillin. It is, therefore, written (in respect to tefillin) "so that the mitzvah of tefillin be in your mouth." (the mitzvah of tefillin obtains) only with one who is commanded to study Torah. From here they derived: All are commanded to put on tefillin except women and bondsmen. Michal the daughter of Kush would wear tefillin. Jonah's wife would go up (to Jerusalem) for the festival. Tavi, R. Gamliel's bondsman would wear tefillin.
א"ר יהושע בן לוי עבד שהניח תפילין בפני רבו יצא לחירות.
Rabbi Yehoshua ben Levi says: A slave who dons phylacteries in the presence of his master is emancipated.
(ט)...נשים ועבדים וקטנים פטורין מן הציצית מן התורה ומדברי סופרים...ונשים ועבדי' שרצו להתעטף בציצית מתעטפים בלא ברכה וכן שאר מצות עשה שהנשים פטורות מהן אם רצו לעשות אותן בלא ברכה אין ממחין בידן.
...Women, slaves and children are exempt from [the mitzvah of] tzitzit [both] from the Torah and from the Rabbis...but women and slaves who wish to wear tzitzit may wear [them] without a blessing, and so too for other mitzvot where women are exempt, if they wish to do them without a blessing, we do not protest.