The Torah Blessing – The Blessing of Praise or the Blessing of the Commandments

The commentary on the halachah (C.E. 8, 14) states that regarding the blessing of the tzitzit for entering the bath and intending to return and wear the tzitzit after leaving, it is better for him to intend that he will not absolve the mitzvah of the tzitzit with the blessing until the time he leaves the bath, and then he can re-recite the blessing. It is worth noting that if he calculates that the blessing will not ascend for him for more than one hour, he should re-recite the blessing after this time, because a person can direct his blessing to apply to a specific time [and we also found in the Sukkah blessing, written by the B.E. and the T.Z. (O.H. 6, Terlat), that one who enters the Sukkah and blesses it, and then sits down to eat, recites the blessing again 'to sit down in the Sukkah', since he intends that his blessing will not be effective until the time he eats]. And here is the matter of the Torah blessings for shaking all night, the Mishnah wrote (1944:28): If there was shaking all night, 11 Datz is to be recited in the morning, and 11 Detsir is to be recited, because the Sages established this blessing every day as the rest of the morning blessings, and the two blessings are to be lightened, but if it is possible for him to see that he hears the Torah blessings from another person, and he is told to prepare to leave with the blessings, and he prepares to leave and answers Amen, etc., etc., etc.
And I have not been able to understand why the blessing of the tzitzit and the blessing of the sukkah are different from the blessings of the Torah, and why did the Mishnav not write this advice regarding the blessings of the Torah, that one should prepare when one blesses the blessings of the Torah in the morning before the night he was awakened, so that his blessing will not ascend until the next morning when he comes to bless.
At first glance, the division seems simple,

A blessing over a tzitzit and a sukkah is a blessing over a mitzvah "deed", and therefore a person can, in his mind, recite a blessing only over a part of the deed, a specific entry into the sukkah, or a blessing over the tzitzit until a certain time.
Unlike the Torah blessing, which is not for a specific act, it is for the actual study, and even a person who goes to his service does not recite the Torah blessings again afterwards, since the blessing is for the actual study, and since it is intended to refer only to a part of the mitzvah, then in principle the blessing is not for a specific act, and I agree.

Waiting for a response from Qatar.
With the blessing of the Torah and with intense love,
His student