Berakhot 2:2 does not state that the recitation has to happen twice a day, this is however covered in Berakhot 1:1 to 1:2.
It may be possible to read the Mishna back to at least the time of Josephus who was writing late in the first century.
The Mishna, a collection of Jewish traditions that date from the first century BC up to the end of the second century AD, are also often cited sources regarding the tradition of reciting the Shema.
The formal name for the recitation of the Shema is Keriʾat Shemaʿ The practice of citing the Shema would have been both a personal recitation and also a corporate one.
The corporate element is picked up by Weinfield: “The Shemaʿ was recited antiphonally: the cantor apparently recited the words, “Hear O Israel, YHWH is our God,” while the congregation responded, “YHWH is one.”” Gould goes further, stating that “These words, calling the attention of Israel to the oneness of Jehovah, were used at the beginning of morning and evening prayer in the temple, as a call to worship.” There seems to therefore be a threefold use of the Shema in the ancient Jewish culture of Jesus’ time (if these scholars are correct) – the call to worship, the use in corporate worship and the private recital.
The translation provided by Neusner of Berakhot 2:2 is as follows: 2:2 A The following are [the breaks] between the paragraphs: B (1) Between the first blessing and the second [of those which precede the Neusner has inserted the relevant citations here, but the rabbinic intent can be clearly seen when they quote the beginning words of the relevant passages such as “Shema” which means “Hear”. The Dead Sea scrolls in their historical context (pp.