On all jewish festivals there is a special insert we add into our bentching (ritzei, ya'aleh v'yavo and al hanissim). Usually, there is also a parallel insert into the al hamichya's we make. However, on Chanukah and Purim we only mention the holiday in benching and not in al ha'michya.
Why is that?
The following two answers are from Rav Flug, from YUTorah.org
R. Chaim Soloveitchik (cited in Haggadah Shel Pesach MiBeit Levi page 233) suggests that the reason why Chanukah and Purim are not mentioned in the Beracha Mei'ain Shalosh is based on the concept of the compensatory beracha for Birkat HaMazon. The Gemara, Berachot 49a-b, provides a solution for one who omits R'tzei or Ya'aleh V'Yavo from the Birkat HaMazon of Shabbat and Yom Tov. If one realizes the mistake after completing the beracha of Uv'nei Yerushalayim, but prior to reciting HaTov V'HaMeitiv, one can recite a compensatory beracha at that point and there is no need to return to the beginning of Birkat HaMazon. This beracha is only available for the additions for Shabbat, Yom Tov and Rosh Chodesh.
R. Chaim explains that the Beracha Mei'ain Shalosh (aka Al Hamichya) is an abridged form of all of the berachot of Birkat HaMazon. Anything that is not a beracha is not included in the Beracha Mei'ain Shalosh. Although the additions for Shabbat, Yom Tov and Rosh Chodesh don't normally appear as independent berachot, they have the potential to exist as independent berachot in the form of the compensatory beracha. Therefore, the additions for Shabbat, Yom Tov and Rosh Chodesh are abridged and included in the Beracha Mei'ain Shalosh. The additions for Chanukah and Purim (i.e. Al HaNissim) do not have a compensatory beracha and do not exist as independent berachot. Therefore, they are not mentioned in the Beracha Mei'ain Shalosh. [Based on this logic, R. Chaim explains why the additions for Shabbat, Yom Tov and Rosh Chodesh in the Beracha Mei'ain Shalosh appear after Uv'nei Yerushalayim and not before. Although in the normal Birkat HaMazon, these additions appear before Uv'nei Yerushalayim, the compensatory beracha is recited after Uv'nei Yerushalayim. Therefore, one should view the Beracha Mei'ain Shalosh as an abridged form of Birkat HaMazon when the compensatory beracha is recited and the logical placement for these additions is after Uv'nei Yerushalayim.]
R. Yosef D. Soloveitchik (cited in Harerei Kedem Vol. I, page 302 and Iggros HaGrid (Berachos 3:13)), presents a slightly different answer than that of his grandfather, R. Chaim. He suggests that the additions of Shabbat, Yom Tov and Rosh Chodesh have a different status than the additions of Chanukah and Purim. On Shabbat, Yom Tov and Rosh Chodesh, the function of the additions is to mention the day. The inherent kedushas hayom of the day is mechayev hazkarah. On Chanukah and Purim, which have no kedushas hayom (all types of melacha are allowed), the function of Al HaNissim is to provide a detailed account of G-d's providence in the Hoda'ah section of the Amidah and Birkat HaMazon. Therefore, the additions of Shabbat, Yom Tov and Rosh Chodesh are independent portions of Birkat HaMazon. Al HaNissim is not an independent portion of Birkat HaMazon, rather an extension of the Hoda'ah section. It is merely an expansion of the bracha of hodaah. Thus, Beracha Mei'ain Shalosh, whose purpose is to provide an abridged version of Birkat HaMazon, abridges all portions of Birkat HaMazon by providing the main idea of each portion. The additions for Shabbat, Yom Tov, and Rosh Chodesh are independent portions of Birkat HaMazon and are therefore abridged and included in Beracha Mei'ain Shalosh. However, Al HaNissim is not an independent portion and it is not the main idea of the Hoda'ah section. Therefore, it is not mentioned in the Beracha Mei'ain Shalosh.
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