Here is a law that it is forbidden to do one's things before the prayer (OTH Pet 3), but the needs of a mitzvah are permitted (Mishnav Sqlv), and even if we consider this as the needs of a mitzvah, mmm the bulk of the words of the Mishnav were said about things in which there is no delay but Things that have a delay, there is a rule that a mitzva that is passed precedes a mitzva that is not passed (cf. Shu'a, there, section 2 and more), so it is appropriate to pray for it before that.
There is another reason to say that it is appropriate to precede the prayer because it is forbidden to study if one does not set up a guard (cf. Shu'a, section 6, and in the Mishnav) that anything that comes through it to be continued must be set up, and there is room to be content with engaging in digital in a way that requires planning And so on if it is considered a legal opinion that is not better than studying for this concern.
And according to the words of the arbitrators who mentioned that an alarm clock is useful for studying will also be useful for this.
Another point should be mentioned that it is appropriate to precede the prayer for another mitzvah that will cause the prayer to be delayed significantly, because in the prayer there is a special din to precede it as we found that the ancients would finish the Kash with the hot hawk and immediately pray and observe Yaruch with Shemesh (Berachot 9 12 and 11 Shu'a Rish C. Pat) and R. Yossi will be part of them (Shabbat Kih 2b), but in other mitzvos there are indeed zarizin preceding the mitzvot (Pesachim 4) but not specifically for the purpose of prelude to the beginning of the day.
And it is true that the above-mentioned Mishnab Sqlo discusses the needs of Shabbat, but even in the needs of Shabbat there is a special law to follow and precede, cf.
And MM even if he precedes the distribution of the Torah before the prayer, MM A. in the 20th century, Rish C. R. N. in the matter of those who advance the needs of Shabbat, who should read Kash first.
On the other hand, one who engages in a mitzvah is exempt from the mitzvah, there is no exemption from prayer in this, surely, Shafi' if he was engaged in the Torah itself, he is not exempt from the prayer (and Ai. Mashab 3.66 skald), and furthermore that now that he is obligated to pray he cannot exonerate himself from this obligation (i.e., Skala 3 in the name of the Gra'a), and also that Eskin, in the obituary, says that if he can omit and pray, he should pray (i.e., C. Eb), and also to share, but precisely a name that is not required to be omitted after another that is already there, and it is possible that In the obituary, which is something that is imposed on him and not something that he chose to do in order to get rid of guilt, he is dealing with a mitzvah.
And if it is necessary to spread the OT right now, and unless he does it now and misses the things, there is room for discussion to allow him if he recites Kash first, provided he has enough time to pray on time.
And if the distribution of the OT does not take time and the prayer is not delayed, there is a place for it to be permitted, and it is necessary to note a dish from the judges who have taken any kind of business that does not take time and is tiring, there is no prohibition to do it before the prayer, even if it is said that the simplicity of the Mab is for the needs of a feast (Si Pet 150) are not so, but here that he is the OT of the Mishnav there 30 it must be said that he admits it, i.e. in his words there.
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