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Answer: I have not found this exact question in the poskim, so we will extrapolate based on the principles and similar cases,
Bemare Habazak - Rabbis Questions (651)
Rabbi Daniel Mann
331 - Restrictions on a Former Employee
332 - Trying on Tefillin at Night
333 - Is Partial Compliance to Choshen Mishpat Helpful?
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However, most Rishonim (see Beit Yosef, Orach Chayim 30) and the Shulchan Aruch (OC 30:2) follow what the gemara apparently learns from a story about Rav Ashi, that he posited that fundamentally one can fulfill the mitzva of tefillin at night. The gemara does conclude that we do not teach people to do this. Rashi (Menachot 36b) and many others explain that there is a concern that if one wears tefillin at night, he might fall asleep with them on, which is forbidden lest one pass gas (Sukka 26a).
The gemara (Eiruvin 95a, Menachot 36b, Beitza 15a) discusses the possibility of wearing tefillin under non-standard circumstances and intentions at night and/or on Shabbat/Yom Tov. The main case is when it is required to bring the tefillin to a safe place. It seems to be permitted whether or not these times are fundamentally slated for tefillin to be donned (Eruvin 95b). Even the Rambam (ibid. 12) can allow a potential Torah violation either because he does not intend to wear them for the purpose of a mitzva or because he is only keeping them on rather than putting them on (see Shaagat Aryeh 43).
The leniencies of not intending to fulfill the mitzva and only keeping them on actually do not seem to apply according to the approach that the reason we don’t wear tefillin at night is only Rabbinic. After all, that does not reduce the chances of falling asleep. Therefore, the logic behind permission to wear tefillin to protect them is connected to the need to protect holy articles from loss or disgrace, which is often a halachic factor (see Shabbat 115a). The gemara (Menachot 36a) does also allow one who is leaving his house too early for tefillin to put them on and make the beracha when the right time comes. Another important factor seems to play a role – this is his only viable way of fulfilling the mitzva (see Mishna Berura 30:10).
However, many (including Shulchan Aruch, OC 30:3) identify another factor, which we should consider in our case. We are referring to one who has woken up for the day (albeit, early), and therefore, we do not need to be concerned that he will fall back asleep. Similarly, one might argue that one who is just trying on tefillin should not be concerned he will forget about them until he falls asleep, at least if it is not late at night. However, this apparently is not sufficient to allow putting on tefillin for this reason. Chazal and classical poskim set the parameters for when one has to be concerned about sleep. The Shulchan Aruch (ibid. 5), for example, says that if one has already davened Maariv before nightfall, it is forbidden to put on tefillin because it is halachically night. The Mishneh Sachir (I:13) remarks that the halachic categorization of night is the factor, not the likelihood of sleep. Therefore, it is difficult to argue that the fact one plans to take off the tefillin quickly makes a difference. However, it is conceivable that one would give a lenient ruling if it is crucial for him to do so specifically at night (e.g., it is the only time someone is available to adjust the tefillin for a bar mitzva boy).
Rabbis in Midrash
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Chukat "HOW ENTEBBE STOLE THE BICENTENNIAL
The Difference Between Historic & Eternal"
As we approach America's 250th birthday, it's worth remembering her 200th Bicentennial birthday, on Jul. 4th 1976, when Israel "stole the show" by shocking the world & miraculously saving 101 hostages in a foreign continent. As Pres. As Pres. Trump decides which countries get priority in his new Middle-East, it's worth reminding him of the difference between historic events and eternally historic ones. This obviously connects with this week's parsha, as well!
Kuzari -Rabbi Ari Shvat Kuzari class 6 - The Parable of the King of India
The advantages of testimony over circumstantial evidence or philosophical speculation.
Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
