There are several discussed here:
A) Does a night garment require a tzitzit if worn during the day - in this there is a dispute between the Rambam and the Rabbis, and the ruling of the Halacha is to fear the Rambam's opinion that it is obligatory not to wear a night garment during the day without a tzitzit [Mishnav C. 18 SKB ].
2) Is a garment that can only be worn by covering up at night considered a garment - there is a dispute as to whether it is considered a garment or not, and the Mishnav Sakhh ruled that one round horn should be made to exempt a tzitzit, but the ruling is only for a garment made of wool, but for a garment made of other Kinds (which to many arbitrators is only a matter of encouragement) the Mishnab took the view that it should not be made more strict, and the Chazua Och C. 3 SQL 20 that the mikyl has something to rely on [even in woolen clothing, p. 2 Name SIA, and as to whether it is a garment that is only used to cover the sleep of Yom Yayo', below is what I will write about it].
C) The third issue is that it should not be said that such a garment that is not intended for wearing is not a garment, but if it changes its use in a one-time fashion, it should be discussed whether it is then considered a garment, and then it will be obligated as we require the tzisit of a garment day and night (which the Rambam is afraid to say) ), on the other hand it should be said that there regarding a garment for a night on the day of Rambam's opinion that it does not change at all the time of the main wearing of the garment but the time of actual wearing of the garment.
And Yaoi' in the Chazu'a there at the end of the Skala that he wrote to divide between important ephemeral and lowly ephemeral times, (that the Shu'a's method regarding night sheets that are worn during the day is lowly ephemeral and not blood for a dishcloth that sometimes the big one wraps himself in is an important ephemeral), and because of this he explained why a sheet which is mainly for the night and only used at the end of his sleep on an exempt day [for opinions that a nightgown is also exempt during the day] since the use that is used during the day is low temporary use, and in our case there is no such official and designated use (using a blanket as a game and wrapping oneself in it) that is considered low temporary use , and yet according to the opinions that a garment of mere covering, such as a bed sheet, is not considered God's garment, even when once he puts it on his body through clothing as a game, it will be considered lowly temporary.
And so according to the Chazu'a the one who makes light of the sheets has someone to trust here as well, the one who makes the light has someone to trust (since the definition of this type of use according to the above-mentioned Hazu'a is as low moments, therefore in fact it is no more serious than a night sheet that lasts for the day, And since there are two conjunctions there, one conjunction which is essentially a night garment and a second conjunction which is not a way of clothing, MM here GAC is not a way of clothing according to the calculation explained and GAC is not a day garment just like there, and there will be more expansion of words next to this in this), and according to the Mishnav in other species there will be an exemption, and in the garment of the wool of the advice one who can get rid of it if he cannot make a round horn is to abandon the blanket (cf. in the answer to MKT 4843 which begins a man who fears, etc. with the letter 5).
You have completed and clarified some things
And there was a reason to argue and say that what is considered bad use of a blanket according to the Hazu'a is only because the beginning of the actual use is at night, but here that the beginning of use is during the day, there will be no exemption for bad use and a tzisit will be required, but according to this it will be found that if one occasionally uses a blanket for sleeping during the day it will be prohibited, And apparently, it is an unusual innovation to the law, to say according to the opinions that it is permissible only whenever the use begins at night; VIL'A (VIL' below is the conclusion of the matter in this regard).
And perhaps the intention of the Chazoa should be clarified in a different way, by using a lowly usage, its intention is to include the fact that there is no finished form of wearing, although the Chazoa aims at dividing this into the opinions presented in MA and MAB that consider such a covering to be wearable, MM admits that it is considered a lowly use for the purpose of not For this reason, it will be considered a day garment, that is, in addition to what is mainly for night and in addition that has no important use during the day, and according to this reason, if worn on the way from clothing (which also belongs to the way of clothing as a blanket, a person wraps himself in a kilah and a sackcloth and goes out to the Rhar, for the purpose of spending Shabbat, and the latter We discussed the matter of a towel).
And if that is the intention of the Chazoa, there will be no permit regarding Didan.
However, I really looked again at the language of the hazu'a and it is explained to him that the consideration of low use during the day is because the meaning worn during the day continues from the night's sleep, and therefore it has no importance for daytime clothing, as long as the wearing is only for the sake of the night (and a garment that is made to cover a day's sleep in a random, official way, it became worse in the prediction "A to himself as an expert on the laws and practices), and yet it must be said that he is still not obligated to wear a tzitzit if worn once a day, since the definition of this garment is for night time, he is again not obligated to tzitzit on this garment at all even during the day.
However, after studying the words of the Chazua, all these words of the Chazua refer only to the beginning of the sentence that this garment is exempt from the Rash because it is a night garment, but they do not refer at all to what the Rambam's opinion is about such a garment.
And it would be an addition to the Hazu'a opinion to say that according to the party there is no way to wear such a garment that is only made for covering (that is, the opinion that the Mishnav ruled similar to in the case of other species), therefore anyone who does not have an official temporary use of such a garment will not be required to wear a tzisit.
And really, one more thing should be added. What the hazu'a brought evidence is from what DKIL in terms of clothing, in their opinion, a large one goes to the market, and there it is not enough that they were worn at random but that they were worn at random in the market, and yet it does not belong at all in the matter of his discussion regarding the one who wraps himself in a blanket in the game, and therefore If there was an apparently official random device, he still wouldn't have to wear a tassel.
Regarding the ruling on clothing as a cover for sleeping, the Mishnab's ruling to ease other species and the Chazu's ruling that the main rule should be eased, but this is only in conjunction with the fact that it is a night garment and the beginning of use at night (the Chazu's ACP reminded Lahdia of this opinion in the previous section), But a covering garment that is used for daytime sleep has less room to make light of it, since there are no such additions here, and as for the matter of a blanket that does not belong at all to the use of the garment, it is dealt with differently and as will be explained.
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