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The Shulchan Aruch paskens (OC 192:1):

ואם הם ארבעה יכול לומר ברכו שאכלנו משלו אבל יותר טוב לומר נברך שלא להוציא עצמו מן הכלל

If they [who are eating together] are four, [the leader] may say, “Bless [Barchu] He from Whom we ate,” but it’s better for him to say “Let us bless [Nevarech],” so as not to exclude himself from the group.

Yet the Shulchan Aruch also rules (OC 57:1) to say Barchu during davening, without any qualifications that it’s better to say Nevareich:

אומר שליח ציבור ברכו את ה׳ המבורך ועונים אחריו ברוך ה׳ המבורך לעולם ועד וחוזר שליח ציבור ואומר ברוך ה׳ המבורך לעולם ועד

The Chazzan says, “Bless Hashem Who gives blessing,” and they answer after him, “Blessed is Hashem Who gives blessing, forever and ever,” and the Chazzan returns and says, “Blessed is Hashem Who gives blessing forever and ever.”

Why in the case of Zimun is there a concern that the leader will be excluding himself by not saying Barchu and not Nevarech, yet by davening there is no concern for the Chazzan to say it?

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Tosafot Yom Tov to Berachot 7:3 explains (based on Rif, based on a Yerushalmi) that adding the word ‘hamevorach’ to barechu said by one getting an aliyah (or, presumably, during tefillah) obviates the appearance of exclusion from the blessing.

He suggests that we don’t add ‘hamevorach’ to birchat hamazon because it’s long enough already, but want to add it to birchat hatorah in order to extend it.

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