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Answer: A mishna (Megilla 24a) seems to address your question. Whereas a katan may get an aliya, he may not serve as chazan or be poress al Shema. Rashi (ibid. 23b) explains that poress al Shema is reciting Kaddish, Barchu, and the first beracha of Birchot Kri’at Shema (the latter no longer practiced – Rama, Orach Chayim 69:1) on behalf of latecomers. Shuls that recite Barchu at the end of Shacharit and Ma’ariv (Barchu Batra) do a form of this (see Mishna Berura, intro. to siman 69), and thus we see that a katan may not lead it. Rashi (ibid. 24a) explains that because a katan is not obligated in these matters, he cannot do them on behalf of others.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
485 - Mechayei Hameitim after Long Separation
486 - A Minor Doing the Concluding Barchu
487 - Disposing of Tea Light Leftovers
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What can we learn from a katan’s ability to recite Kaddish? For one, we see that a katan can recite for the tzibbur something that requires a minyan. On the other hand, according to most, a katan can only recite the Kaddeishim that are peripheral to tefilla (Gesher Hachayim 30:8:4). It is actually because a katan is incapable of being chazan that Kaddish Yatom was set aside for mourners, including ketanim (Mishna Berura 132:10). In some ways, Barchu appears to be less of a problem of being motzi than Kaddish is, as it seems just like a prompt for the tzibbur to bless Hashem with "Baruch Hashem hamevorach…" (the chazan’s repetition of those words apparently is not to be motzi the tzibbur – see Mishna Berura 57:3-4).
Additionally, we do find that a katan does say Barchu when he gets an aliya. To explain the dichotomy in the mishna we have to say something along the lines that Barchu before an aliya is a requirement of the oleh and it is not reciting something on behalf of the tzibbur (Ishei Yisrael 15:(94)).
We have seen some logic and scant sources to allow a katan to recite Barchu at least at Ma’ariv, which we arguably might extend to Barchu Batra of Shacharit, which is based on only a chance that someone missed Barchu. However, poskim assume that a katan should not be reciting it (Gesher Hachayim ibid.; Ishei Yisrael 15:32; Tefilla K’hilchata 17:).
If a katan did Barchu Batra, may/should one answer? Answering Barchu is important enough to interrupt at almost every juncture in davening (Shulchan Aruch, OC 66:3), apparently even for Barchu Batra after having already answered Barchu (see Mishna Berura 109:5). It is wrong to not respond when the tzibbur is answering Barchu Batra (Ishei Yisrael 16:(87), citing Rav C. Kanievsky zt"l). Admittedly, one must not answer Barchu without proper prompting (e.g., nine people did not hear it – Be’ur Halacha to 57:1). However, a katan is capable of prompting during his aliya and may just be missing the full power to be motzi others with it, and we have seen opinions that he can say it as a chazan at Ma’ariv. Therefore, if the mistake was made to have the katan say Barchu Batra, we posit that it is better to answer him than to not answer (even in a case where the katan will not notice and be embarrassed).
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
