Recitation of Sacrifices in Prayer for a Mourner During Shiva

Is it permissible for a mourner during Shiva to recite the sacrifices in prayer, as well as the Pitum ha-Ketoret at the end of the prayer, since they are words of Torah?

He recites the section of the Tamid offering, which is part of the obligatory prayer, and the Pitum ha-Ketoret after the prayer and the section of 'Eizehu Mekoman', without the 'Yehi Ratzon' that follows, and does not recite the section of the Binding of Isaac, the section of the Manna, and the Pitum ha-Ketoret before the prayer.

Shulchan Aruch, Orach Chaim, Siman 554, Seif 4: "It is permitted to recite the entire order of the day, the section of the sacrifices, the Mishnah 'Eizehu Mekoman', and the Midrash of Rabbi Yishmael." In Mishnah Berurah there, Seif Katan 7: "Siman 554, Seif 4 states that one should not recite the Pitum ha-Ketoret as it is not part of the order of the day, and certainly not the order of sacrifices written at the end of Siman 1 (which is the section of the Binding of Isaac, the section of the Manna, and the Ten Commandments). What is written in the Shulchan Aruch, the section of the sacrifices, refers to the section of the Tamid offering." Also written in Siman 1, Seif Katan 17. And 'Eizehu Mekoman': it is written in 'Emek Beracha' that one who is accustomed to reciting 'Eizehu Mekoman' should also recite it during days of mourning, as it is part of the order of prayer. In 'Machatzit' it is written that today, when not everyone is accustomed to reciting it, it is not part of the order of prayer. In 'Pitchei Teshuva', Yoreh Deah, Siman 384, another reason is written: "See in the book 'Chomot Yerushalayim', Siman 14, where it is written in the name of 'Tevush' that a mourner all seven days should not recite the section of the sacrifices because a mourner does not send his sacrifices, and he, blessed be his memory, questioned this, and his opinion leans towards it being permissible, and even for an 'onen' after burial, since it is from the Torah, one can say it is permissible as long as 'Yehi Ratzon' is not recited." So ruled the 'Kitzur Shulchan Aruch', Siman 200, Seif 4, and in 'Mishnah Berurah', Siman 50, Seif Katan 1, it is written: "There are places where 'Eizehu Mekoman' is not recited in the house of mourning because it is forbidden in Torah study, and this is incorrect, as anything that is the order of the day is not considered Torah study for a mourner, as ruled in Siman 554, Seif 4." Therefore, anything that is customarily recited is considered part of the order of prayer. And the Pitum ha-Ketoret after the prayer, in 'Mishnah Berurah' it is written not to recite, but the custom is to recite it since everyone is accustomed to reciting it every day, it is considered part of the order of prayer. However, the Pitum ha-Ketoret before the prayer should not be recited since not everyone is accustomed to reciting it, it is not considered part of the order of prayer.