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 From Hirschel Pekkar

Chabad Chassidim, bless each other with the words - “shono toivo” twice a year, on Rosh Hashono, and on yud-tes Kislev, which is called the Rosh Hashono of chassidus.  Yud tes Kislev is similar to Rosh Hashono, in that, the two days of  the nineteenth and the twentieth of Kislev are counted as one long day, like Rosh Hashono is counted. The numerical value of the Hebrew words “shono toivo”, is the same as the Hebrew words “toiv hanireh vhanigleh” which means – the visible and  revealed good. On Rosh Hashono we ask for a good and sweet year – shono toivo umsuka, for our livelihood, and our physical wellbeing, which is then decided by heaven, for the entire world, and for the entire year, and we ask that the good  should be the revealed type of good, as mentioned above, which is hinted to, by the apple and the honey, ( that’s why we say this supplication by the meal, and not just in prayer, hinting to – that it should be the revealed good, as it is by the meal,where you see the food – the visible good.) which represent domem, tzome-ach, and chi, the inanimate, the vegetable kingdom, and the animal kingdom, the honey of bees represents the inanimate, the apple represents the vegetable kingdom,  the bee that made the honey, represents the animal kingdom, from these three things,  we receive our physical sustenance. This supplication is to elicit the blessing from above. 
Whereas, the “shono toivo” – “toiv hanireh vhanigleh”,  of yud-tes Kislev, has a different connotation, and that is to elicit from below, meaning, that the “toiv” – the good,  the spirituality, The G-Dliness, that is inherent in every Jew, in the physical body here below, should be in a state of “hanireh vhanigle”, seen and revealed, which becomes apparent, when a Jew learns chassidus. The apple and the honey of yud-tes is, “The apple has in it the four letters of The Name of Hashem, namely, - YUD KEI VAV KEI”, this I heard in the name of the Shaloh Hakodesh. “Revealed on the apple on the outside, are the letters VAV KEI, The stalk is the VAV, and the five bumps on the other side of the apple, represents the letter KEI, numerical value is five. The letters VAV KEI of Hashem’s name, represent the revealed world, that is why they are revealed on the outside of the apple, Now, if you cut the apple through the middle horizontally, hidden inside, you will find five seeds, representing the letter KEI, which is surrounded with ten dark dots (specifically in a sweet apple), representing the letter YUD, the numerical value of which is ten. The letters YUD KEI of the name of Hashem, represents the hidden world, that is why they are hidden inside the apple.” The whole Torah is called “The Name of Hashem”, therefore, the apple represents “Torah”. What does honey represent? Honey is not produced by a single bee, but by a community of bees, therefore honey represents the aspect of “community”. In a community, people are – so to speak – intermingled one with another, in hebrew the word is “areivim”- mixed – intermingled, which also has the meaning of “sweet”. In hebrew, the word for community is “tzibbur”, and for a community to continue to be a community, one has to always add to it’s membership, if you add the numerical value of the letter “vav” which has the meaning of “to add” which has the numerical value of six, to the numerical value of the word tzibbur, you will find the total numerical value to be the same as the word “dvash” - “honey”. When you dip the apple into honey, the apple becomes sweeter, like it says,- “umsukim midvash” – sweeter than (from) honey.  When Torah is studied by a community, it becomes sweeter. That is why specifically an apple is used, rather than another fruit that is sweeter, and why we use honey of a bee, rather then honey of dates or figs.  This is the shono toivo of chassidus, applicable to the entire mankind and time. This can be achieved only through chassidus, This is the aspect of the G-Dliness – “the hidden world” in every Jew, being revealed. as it happened on yud-tes Kislev with The Alter Rebbe, that the Alter Rebbe was released from the restraints of imprisonment, which was the state of G-Dliness being hindered from being freed and revealed, and then becoming freed and revealed into the world. With Hashem’s help this will bring speedily, to the going out of the restraint of golus – the exile, in which we find ourselves at present,  in which, G-Dliness, as of now being in a state of “hidden”, will be revealed to all of us as one – “areivim”- as above, k-ish echod bleiv echod, as “one man with one heart”  with Moshiach Tzidkeinu, very very soon OMEIN.

                 Lshono Toivo to all, (by all it’s meanings)   from Hirschel Pekkar.