The culmination of the krias haTorah for Chanuka is the reading of the lighting of the Menorah in the Mishkan by Aaron Hakohen. The Ramban comments that unlike the other parts of the Mishkan, the Menorah has an eternal dimension; even during the period of golus, the lighting of the Chanuka candles accompanies the Jewish people. Why does Chanuka merit to be the vehicle to keep the Mishkan alive through the generations?
Jewish history from yetzias Mitzraim until the destruction of the second Beis HaMikdash consisted of two distinct periods - from yetzias Mitzraim until the first churban, and from the return to Eretz Yisroel with Ezra until churban bayis sheni. There were many similarities between these two periods. Yetzias Mitzraim had a three-fold purpose. The Torah mentions numerous times that a primary purpose of yetzias Mitzraim was kabbolas haTorah. In addition, yetzias Mitzraim was the prerequisite to entering Eretz Yisroel and building the Mishkan and subsequently the Beis HaMikdash. Jewish history repeated itself hundreds of years later. As Jews began leaving Bavel, there was a new kabbolas HaTorah. Chazal comment that the Jewish people reaccepted the Torah following the events of Purim which occurred as this exodus from Bavel was taking place. Just as the Jewish people had entered Eretz Yisroel under the leadership of Yehoshua, there was a return led by Ezra. The Mishkan which eventually became transformed into the Beis Hamikdash built by Shlomo haMelech had as its counterpart the second Beis HaMikdash built by the Jews who returned from Bavel.
Superficially there were many similarities between the events following yetzias Mitzrayim and those associated with the return of Ezra. Yet, there were fundamental differences between them as well. As magnificent as the three accomplishments of post yetzias Mitzraim were, each of them was of a temporary nature, in contrast to those of Ezra which are still present today. Chazal comment that the initial kabbolas HaTorah of Har Sinai was subject to question as to its legal validity. There was a degree of coercion at mattan Torah, as Chazal describe Hashem holding the mountain over the heads of the Jewish people, in effect forcing them to accept the Torah. The Torah was ultimately accepted willingly only after the miracle of Purim. The acceptance of Torah that absolutely binds us legally was the acceptance that occurred during the historical period of Ezra rather than what happened after yetzias Mitzraim.
Although the Jewish People entered Eretz Yisroel twice, halachically the return of Ezra was more significant than the initial conquest of Yehoshua. Chazal differentiate between "kedusha rishona"- the first sanctification of Eretz Yisroel by Yehoshua and "kedusha shnia"- the second accomplished by Ezra. Yehoshua's kedusha disappeared after churban bayis rishon with the halachic result that all agricultural mitzvos no longer applied according to Torah Law. The kedusha of Ezra remained intact and according to many opinions is still binding today.
The Beis HaMikdash of Shlomo was destroyed without any physical remnant. Yet, Bayis Sheni was never totally destroyed. The Medrash in Shir Hashirim teaches us that Hashem swore that the Kosel would always remain from Bayis Sheni. What was the nature of this distinction between Bayis Rishon and Bayis Sheni that accounted for these differences? Why was everything associated with the period of Bayis Sheni destined to remain eternal?
Beginning with yetzias Mitzraim, everything that occurred during this period was miraculous with very little human input. Kabbolas haTorah, entering Eretz Yisroel and building the Mishkan and subsequently the Beis HaMikdash didn't require great effort from the Jewish People. Eretz Yisroel was conquered through miracles and Shlomo hamelech was well respected by the non-Jewish nations who assisted him in constructing the Beis HaMikdash. In contrast, everything concerning the second Beis Hamikdash was only accomplished through great self-sacrifice. Those who returned from Bavel suffered greatly at the hands of their enemies in Eretz Yisroel. The land was never truly conquered but rather the settlers were at the mercy of the Persian rulers. The second Beis HaMikdash was built while overcoming great political, security, and economic obstacles. Similarly, Torah study throughout the period of Bayis Sheni required tremendous effort. The clarity of Torah that existed during the era of prophecy no longer existed. Torah knowledge was obtained by constant toil and self-sacrifice. Although the Bayis Sheni era lacked the glory of Bayis Rishon, everything that was accomplished was done so through "mesirus nefesh"- self sacrifice of the Jewish people. It was in the merit of this mesirus nefesh that made the accomplishments of Bayis Sheni eternal.
The period of Bayis Sheni which began with mesirus nefesh reached its climax during the events of Chanuka. Those who gave up their lives rather than succumb to the decrees of the Greeks, and those who risked their lives to fight back, reached the greatest heights of mesirus nefesh. This mesirus nefesh, which resulted in the victory of Torah and rededication of the Beis HaMikdash, was symbolized by the miracle of the Menorah and became an eternal part of the Jewish people through the celebration of Chanuka.