The Mechaber rules, based on a Gemara in Brachos 58, that if someone sees a close friend for the first time in thirty days, a Shehechiyanu should be recited.

If the acquaintance had not been seen in over a year a Bracha of Mechayei Hamaisim should be recited. Mishna Berura explains the reason for this second Bracha. Every person is judged on Rosh Hashanah and Yom Kippur. If someone lived through a year, he was obviously granted life on the previous Yom Kippur. For this reason the Bracha is recited.

Although this may seem contradictory to the reasoning mentioned above, Reb Shlom Zalman points out that one who does not see a person that requires the recitation of this Bracha within a twelve month period, but Rosh Hashana did not pass between visits, should still recite the Bracha. This can happen in a leap year.

Reb Shlomo Zalman also writes that it is not clear exactly what type of joy one needs to feel in order to recite this Bracha. Because of this, one should only recite this Bracha when seeing close family.

The Stiepler writes that if the person is reachable in dire circumstances, the Bracha should not be said. We do not look it this as if the friend was not seen, rather we say the acquaintance was accessible, just there was no need for communication.

Halacha Orach Chaim 224

If someone sees a Bais Avodah Zarah, The Mechaber rules that a special Bracha of Shenason Erech Apayim Leovrei Retzono should be recited. The Rama writes that today this Bracha is not recited. The reason for this is because we generally dwell in environments where it is commonplace. Just as we do not recite other special Brachos if 30 days have not passed, we assume that 30 days have not passed from last time a Bais Avodah Zara, or Ovdei Avodah Zarah have been seen.

There are several other interesting special Brachos brought in Simun 224. They are based on the Gemara in Brachos 57. We will briefly discuss a few.

The Mechaber writes that one should recite a Bracha Shechalok Mechachmaso Lerayov when seeing a Torah scholar. Shevet Halevi rules that this Bracha should be recited on seeing someone that learns Torah Leshma, and is knowledgeable in revealed and hidden Torah.

Upon seeing a wise man that is knowledgeable in secular wisdom, the Bracha would be Shenason Mechachmaso Lebasar Vedam.

There is a Bracha in Siman 10 upon seeing an established Jewish community. Rashi says this Bracha was only recited in the times of the second Bais Hamikdash. The Rif rules that this Bracha is only said on seeing a beautiful Bais Haknesess. Eliyah Raba adds, that it can be said outside Eretz Yisroel as well. Pri Megadim writes in conclusion that this Bracha should only be recited without the Shem Umalchus today.

For some reason, many people do not recite a Bracha on seeing a cemetery, however there is a Bracha for that too. The Bracha is Asher Yatzar Eschem Badin. On Kivrei Umos Haolom the Bracha is Boshe Eschem.

All these Brachos can only be recited once every 30 days.

Halacha Orach Chaim 223

The Bracha of Shehechiyanu or Hatov Vhameitiv should be recited even on a gift. If someone is given a new car as a gift, it would seem that a Bracha should be said. However, the Chofetz Chaim points out that one should not recite a Bracha on money that was given as a gift. The reason for this is that the nature of a person is to be embarrassed when receiving money from others. This embarrassment mitigates the joy, and therefore a Bracha should not be recited.

Interestingly, if someone is given a gift that requires a Bracha, the Mechaber rules that the Bracha should be Hatov Vhameitv, even if there is nobody enjoying the gift with him. The Mishna Berura brings from the Rosh the reason for this. Giving a gift brings a person joy. Since the giver and the taker are therefore both benefiting, the Bracha of Hatov Vhameitiv is recited. In conclusion of this discussion, the Biyur Halacha brings three Rishonim that disagree with the Rosh. Accordingly, the Chofetz Chaim concludes that a Bracha of Shehechiyanu should ideally be said.

The ambiguity of these Halachos comes into play regarding objects that bring joy to the poor, but do not bring joy to the affluent. The Rama concludes that small objects that bring joy to someone that is poor will not require a Bracha, even if the owner is experiencing joy from it. Likewise, a larger purchase by someone that does not feel joy will not require a Bracha.

Halacha Orach Chaim 223

Just as one has the opportunity to recite a Bracha on good news, one recites a Bracha on acquiring something that brings joy. The Mechaber rules that one is required to say this Bracha if the new item is not really new, just new to him.

When a new house is purchased, a Shehechiyanu should be recited. If the purchaser has a family, a Bracha of Hatov Vhameitiv should be recited.
There is a discussion brought down in the Mishna Berura if a Bracha should be recited on purchasing new Sefarim that bring a person joy. It is said that Reb Boruch Ber Lebowitz recited a Shehechiyanu when he received a copy of, I think, Teshuvas Rebbi Akiva Eiger. Reb Moshe Feinstein rules in Orach Chaim volume 3,80 that a Shehechiyanu is not recited on a new Talis Katon. This is because we do not recite a Shehechiyanu on spiritual joy, rather physical joy. On the surface, it would seem these two ruling are somewhat contradictory.

It is important that the Bracha is recited right after the item is purchased. The reason for this is because the Bracha must be said before the joy of the new purchase wears off. Once the newness wears off, the Bracha cannot be recited.