Shooting stars, lightning and tornados prompt the recitation of Oseh Maaseh Beraishis.

The Mechaber rules that the same Bracha should be recited on thunder.

Mishna Berura writes that if one sees lighting and hears thunder one right after the other, only the Bracha of Oseh Maaseh Beraishis should be recited.

If thunder was heard without seeing lightning, a Bracha of Shecocho Ugevurasoh Malei Olam should be recited on the thunder. When the lighting is then seen, the Bracha of Oseh Maaseh Beraishis should be recited on the lighting.

Both Brachos would also be recited if the lighting is seen without the thunder being heard at that time, but was heard some time later.

Sharei Teshuva points out, that since the nature is for lighting to be followed by thunder, a Bracha should not be recited on thunder, if someone had in mind the thunder when reciting the Bracha on the lighting. However, it is best to recite a separate Bracha on the thunder.

Halacha Orach Chaim 226

When seeing fruit tress beginning to blossom in the early spring, One should recite a Bracha on the tree blossoming. The Bracha is brought in Orach Chaim 226.

Ideally the Bracha should be recited on blossoming trees that grow edible fruit. Shevet Halevi rules that if someone recited the Bracha on a tree that does not bear fruit, or even if it was recited without looking at a tree at all, the Bracha should not be repeated. The reason for this is because the Shulchan Aruch does not specify that one most look at a tree, rather, the Bracha should be recited during the season when trees are beginning to grow their fruit.

This Bracha can only be recited once every season. If someone delayed the Bracha to the point that the fruit began to grow, there is a discussion if a Bracha can still be said. According to Eliya Raba, the Bracha can be said. However, if the fruit grew to the point that it would require a Shehechiyanu for someone that has not tasted this fruit or seen it for a whole season, the Chaye Adam implies that all would agree the Bracha should no longer be recited.

If someone saw a budding tree, and did not recite the Bracha, he can still recite it, and the Bracha is not lost the next time a budding tree is seen.

Halacha Orach Chaim 225

Upon seeing a new fruit, one may and should recite a Shehechiyanu. The accepted custom is to recite a Shehechiyanu at the time one eats the new fruit.

A new fruit is defined as a fruit that is harvested seasonally, and is not accessible out of season. The reason for this is because seeing new fruit of a new season brings a person joy. Shevet Haleivi rules that if one does not experience the joy upon seeing these new fruit, a Shehechiyanu should not be recited.

If someone saw the new fruit several times without reciting the Bracha, he may still recite the Bracha at the time of eating. However, if someone forgot to recite the Bracha after eating a new fruit, the Bracha cannot be recited on the second time the fruit is eaten.

Pri Megadiim brings three different times for reciting Shehechiyanu. Ideally, the Shehechiyanu should be recited before the Bracha on the fruit. If the Bracha was already recited, the Shehechiyanu should be recited after partaking of it. If one recited the Shehechiyanu after reciting the Bracha, but before partaking of the fruit, it is considered a valid Bracha, and we do not view it as an interruption between the Bracha and the eating.

The Chazon Ish is brought in Archos Rabeinu to hold that the ideal time for reciting Shehechiyanu is after the Bracha on the fruit; however, if one ate from the fruit, the Shehechiyanu can still be recited.

Halacha Orach Chaim 225

The Rama writes that when a child reaches the Age of thirteen, his father should recite the Bracha of Baruch Sheptarani Mayonsho Shell Zeh. This Bracha is recited without the Shem.

The reason for this Bracha is because a father is responsible for the sins of his child until the child reaches the age of thirteen, as he should have taught him to refrain from sin. From the age of thirteen he is less responsible. Although, the Chofetz Chaim makes a point of mentioning the dictum of Chazal that one who does not rebuke an older child is considered responsible for his sins, and one who does not rebuke members of a community will be held responsible for their sins as well. Obviously a Halachic authority should be consulted how this should be done.

The Levush brings the exact opposite reasoning for this Bracha. Until a child is thirteen, he is punished on account of the father’s shortcomings. From the age of thirteen, the child does not directly suffer from his father’s inequities.

The Chofetz Chaim writes that the accepted custom is to only recite this Bracha at the time the Bar Mitzva boy is participating like other adults in a Minyan. He can do this, according to the Chofetz Chaim, either by reading the Torah or representing the Minyan as the Chazon. The reason for this is because at that time he becomes known to all as a full fledged responsible member of Klal Yisroel. The accepted custom is to recite this Bracha after an Aliyah to the Torah. Ketzos Hashulchan writes that there is no limit as to when this Bracha can be recited, if delayed.

The Mishna Berura brings the Magen Avrohom that recommends one to make a Seudah on the day a child becomes obligated in Mitzvos. The Chofetz Chaim adds that if the Bar Mitzva boy says over words of Torah, the Seuda becomes a Seudas Mitzva, even if it was delayed. In addition, the Chaye Adam writes that if the child says words of Torah, meat can be eaten during the nine days, as it has the status of a Seudas Mitzva.