Rabbi Ian Shaffer of Yeshiva University cites Rav Avraham the son of the Gr"a explaining his father's commentary. He says that this refers to the miracles of the desert and kriyat yam suf. That is, the overt miracles showing Hashem's control of nature.
The term hanorah refers to the supplying of the needs of the Jewish
people in the desert where they lived in a supernatural existence, as
God did for Avraham in Ur Kasdim, and as He did in Egypt and at the
Red Sea. This corresponds to the phrase, v’elokai avoteinu. This
refers to the wonders done for us by God, as reflected in the shirat
hayam (Shemot 15:2) where the Jewish people say, “This is my God and I
will elevate Him, the God of our fathers and I will beautify Him.”
Hanorah corresponds to ve’zocheir chasdei avot, in that God does for
us many deeds, which are beyond the bounds of nature, and will lead
eventually to the redemption.
R. Avraham has shown how his father saw Moshe’s words as the basis for
much of the first blessing of the amida, demystifying the Gr”a’s
comments to the subsequent blessings of the amida, as laid out above6.