See subject. It hit me last night. The Haggadah wording of course grew by accretion, and its first and last words are a prayer to be in Jerusalem, re-built Jerusalem. Now, the Psalms speak of the Jews’ return, but of the previous exile, so that could work.
So much of the Seder is for the participants to recreate the Temple service, the offerings, how the High Priest did it, etc, which we cannot do because the Temple is destroyed. OK, post-exile accretion.
But more important: home liturgy during Temple times? Rabbinic Judaism (the stuff we do) just wasn’t a thing, by definition, pre-Destruction.
On the Festivals you got your ass (no pun intended, although it’s a good one) to Jerusalem, sacrifice ready to go.
Perhaps the Seder–in radically different form–was done by those who couldn’t make it that year (next year in Jerusalem)?
Otherwise, the picture is untenable.
What’s the rap on Last Supper-as-Seder?
Why are you posing the question in terms of the 21st century Seder? Are we supposed to believe that there was no Passover celebrated between the Exodus, (or the myth-forming period in which the Exodus began to be celebrated), and the destruction of the Second Temple?
Clearly, there is no proof that Jesus celebrated Passover with his disciples, (John’s Gospel gives that out), and even if he did, there is no reason to believe that the Gentile authors of the Gospels got the details right. However, the Gospels do not use the word Seder, so comparing the Gospel narrative to 21st century Jewish practices does not provide much in the way of meaningful comparison.
It’s true that home rituals took on a lot more importance after the destruction of the Temple, but that doesn’t mean that there weren’t any home rituals while it stood. And in fact, the Seder is probably the biggest example of it.
The Passover sacrifice (a/k/a Paschal Lamb) was slaughtered in the Temple in the afternoon, and was then brought home to be roasted, eaten and shared by family and friends. Exodus Chapter 12 has a very basic description, but it is mostly a description of the very first Passover on night of the Exodus itself, so it might be a bit misleading, because later Passovers were not done the exact same way. (Main differences: There wasn’t a Temple yet, so by default everyone slaughtered the lamb themselves; and putting the blood on the doorposts was done only that first year.)
For those who couldn’t get to Jerusalem on time, there was a make-up day exactly a month later (see Pesach Sheni).
While much of the actual text in today’s Seder service, as formulated in the Haggadah, was clearly formulated after the destruction of the Temple, there was still, in Temple times, a meal of the night of Passover where one was obligated to eat unleavened bread, bitter herbs, and the sacrificial lamb (as well as a supplemental sacrifice, which served as the actual holiday meal) and discuss the story of the Exodus from Egypt. The Talmud indicates that such Seder elements as the four cups of wine, the children asking the four questions (though one of those questions changed after the Temple was destroyed), the dipping of vegetable in salt water, the dipping of the bitter herb in “mortar” and the recitation of psalms of praise date back to Temple times. Basically, while not EXACTLY the same, a Temple-era Seder would probably be recognizable by today’s Jews as a Seder.