הרואה מקום שנעשו בו נסים לישראל כגון מעברות הים ומעברות הירדן ומעברות נחלי ארנון ואבני אלגביש של בית חורון ואבן שבקש עוג לזרוק על ישראל ואבן שישב עליה משה בעת מלחמת עמלק וחומת יריחו מברך שעשה נסים לאבותינו במקום הזה ובין ברכה זו ובין שאר ברכות הראיה הרי הם כשאר ברכות וכולם בהזכרת שם ומלכות:

Someone who sees a place where miracles were done for Israel, such as: the crossing of the sea, the crossing of the Jordan, the crossing of the Rivulets of Arnon, the stones of Elgavish of Beit Choron, the stone which Og wanted to throw on Israel, the stone that Moshe sat on during the war of Amalek, and the walls of Jericho, should bless as follows: "she'asah nissim la'avoteinu bamakom hazeh" - "who wrought miracles for our forefathers at this place." And both this blessing and the other blessings made upon seeing things, are like all other blessings; they are all recited with the mention of God's Name and Kingship.

On a miracle which was done for part of Israel: as long as it was not done for all of Israel, or the majority, even if it was done for a minority of tribes, we do not make the blessing on it.

All these things only apply if one hasn't seen them in 30 days; and in such a case, they constitute an obligation just like the first time.

One who sees a place where a miracle happened to a single person does not make a blessing; but if it was to himself, he blesses, "who made a miracle for me in this place." And all of his descendants also bless, "who made a miracle to my father in this place."...

Someone for whom many miracles were done, when he comes to one of the places that a miracle was done, he should mention all the places, and include them in one blessing.

On a miracle done for one's teacher, he must bless as he would for his father's miracle. Rem"a: There are those who say that, similarly, if one sees the person for whom a miracle was performed, he should bless just as he would at the place where the miracle was performed.

On a miracle of a notable person, such as Yoav son of Tzeruya and his like, and on a miracle of a person by whom the Heavenly Name was sanctified, such as Daniel and his fellows, one makes a blessing. Therefore, one who sees the lions' den of Daniel, or the fiery furnace of Chananiah, Mishael and Azaryah, recites: "she'asah ness latzadikim bamakom hazeh" - "who wrought miracles for the righteous ones at this place."

One who witnesses Lot's wife pronounces two blessings: upon her, he says: "Blessed are you, oh G-d, King of the Universe, the True Judge", and upon Lot, he says "Blessed are you, oh G-d, King of the Universe, He who remembers the righteous".

There are those who say that one should only recite a blessing over such a miracle that defies the ways of the world. However, for the miracle that is within the ways of the world, e.g. dangerous robbers coming by night and no one being harmed, etc, one is not obligated to recite a blessing. But there is a difference of opinion regarding the above, so it is good, after all, to recite a blessing [for the natural miracle] but without saying G-d's name and the epithet of majesty, i.e. omitting the words "Lord, our G-d Majesty of the World..." in the blessing.