The very day of the 25th of Kislev which received the 'crown of inauguration' during the days of the Hasmoneans had already been prepared for its greatness from the days of Moshe Rabenu - and had been reconfirmed in its special glory during the days of the prophet Hagai. But it was the merit of the Hasmoneans that the redemptive light of the day should be fully revealed in their days. And thus did the Sages say:
'Rabi Chanina said: On the twenty-fifth of Kislev the work of the Mishkan was concluded but it was kept folded till the first of Nisan, as it is written: 'On the day of the first month, on the first of the month, you shall erect the Mishkan of the tent of meeting.'And Israel murmured against Moshe saying: Why was it not erected immediately ? Did some blemish affect it? God, however, intended to merge the rejoicing over the Mishkan into the month in which Itzchak was born (Nisan) ... Kislev therefore missed the inauguration though the work had been concluded therein. God therefore said: It is for me to make restitution. How did God repay Kislev? With the Chanukah of the Hasmoneans' (Yalkut Melachim 184).
When the returnees from the Babylonian Exile began to rebuild the Temple, their work was interrupted for twenty two years because of enemy intrigue and opposition. When their work of rebuilding was resumed, they erected the foundation of the Sanctuary on the 24th day of Kislev. During the following night - the night of the 25th of Kislev - they celebrated the foundation laying.
Allusions To Chanukah in the Torah
In Emor the Torah recounts all the festivals of the year: Shabbat, Pesach, Shavuot, Rosh Hashanah, Yom Kippur and Sukkot. The account of the festivals is followed by the commandment to maintain an eternal light in the Sanctuary. It has been suggested that the proximity between the two passages - that of the Eternal Light and that of the Festivals - anticipates a future day when the kindling of the Eternal Light would become a yearly Festival - a festival directly following Sukkot, which is listed among the Torah-ordained holidays.
There is a similar allusion to Chanukah in the proximity between the passage on the offerings of the Nesiim (when the altar was dedicated), and the directly following passage on the Menorah. The Ramban writes in his commentary to the Torah (Beha'alotecha) : 'In the Megilat Setarim of Rabenu Nisim, I found the following statement: 'I saw in the Midrash that when the twelve tribes had each brought their offerings to the dedication of the altar, and the tribe of Levi had not been included in the altar offerings, God said to Moshe: Speak to Aharon and tell him that one day there will be another inauguration (Chanukah) with kindling of lights. Through your sons I will perform miracles and bring deliverance for Israel. I will give them another Chanukah to be called by their name: the Chanukah of the Hasmoneans.' For this reason the present passage was placed in proximity to that of the altar dedication.
The Midrash Yelamdenu, as well as in Midrash Raba relate: "God said to Moshe: 'Go and say to Aharon: Have no fear. You are ordained for something greater than this. The altar offerings are only brought while the Sanctuary stands. The lights however will burn forever.. . and all the blessings which I gave you, that you might bestow them upon my children, will never cease.' We know, however, that in the absence of the Temple, and after the cessation of sacrificial offerings, the Menorah is likewise no longer lit. The reference of the Sages is accordingly, to the lamps of the Hasmonean Chanukah whose lighting remains binding even after the destruction of the Temple."
Still other allusions to Chanukah in the Torah:
The twenty-fifth word in the Torah is "ohr" (light).
The twenty-fifth place of encampment in the Journeying of the children of Israel in the wilderness, was Hasmonah.