The size of the Ezras Israel (where male Israelites are allowed) is 11 Ammos (cubits) long while the Ezras Nashim is so big (135x135 cubits).
Yet, it was the men who had to be Oleh Regel (when the "big crunch" was expected). Even if one says that there was a miracle, it's not so clear that we rely Lechatchila on such miracles.
Why (when they sanctified the Temple Mount) couldn't they have made the Ezras Yisrael larger (at the expense of the Ezras Nashim)?
Beis Hamikdash floorplan:
Both Ezras Nashim and Ezras Israel allowed for men to enter. The reason why Ezras Nashim is called after women is because during Simchas Beis Hashoeva festivities of Succos they installed special balconies where only women could stand (Sukkah 51b). The purpose and restrictions of different courts of the temple one can learn from mishnah Keilim 1:8. For example, regarding Ezras Nashim (women) and Ezras Israel:
The court of women is holier (than chel - rampart), for a tevul yom may not enter it, though he is not obligated a hatat (sin offering) for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat (sin offering).
Regarding restictions for Ezras Nashim, R' Ovadia m'Bertinoro says:
שאין טבול יום נכנס לשם – Jehoshaphat and his legal court decreed (see Tractate Yevamot 7a and Tractate Pesahim 92a) on the one who immersed that day/טבול יום (but a Kohen who had just immersed following a period of impurity cannot partake of heave-offering/Terumah until after nightfall; see Tractate Berakhot, Chapter 1, Mishnah 1) that he/she should not enter into the Women’s Courtyard. As it is written (II Chronicles 20:5): “Jehoshaphat stood in the congregation of Judah and Jerusalem in the House of the LORD at the front of the new court.” And they stated in the Gemara (see above): “What is the new court?” That they renewed things in it and stated, that a person who has just immersed following a period of impurity/טבול יום cannot enter into the Levite camp, but not in all of the Levite camp, but rather only [not] in the Women’s Court alone. And they decreed on the person who has just immersed following a period of impurity but did not make a decree on someone lacking atonement/מחוסר כפורים, because a person who has just immersed following a period of impurity is prohibited to [partake of] heave-offering/Terumah, but someone lacking atonement (i.e., a sacrifice) is permitted to [partake of] heave-offering/Terumah (if that individual is a Kohen or married to one). And all whose defilement is more serious than that of his fellow, his banishment/exile is more severe than that of his fellow.
By comparison, restrictions on Ezras Israel are much stronger, which explains its smaller size:
שאין מחוסר כפורים נכנס לשם – and the same law applies that it (i.e., the Mishnah) is able to teach that a ritually pure person is not able to enter there until he immerses [in a Mikveh], for this is taught [in the Mishnah] in the chapter "אמר להם הממונה"/The supervisor said to them [Tractate Yoma, Chapter 3, Mishnah 3]: “No pure person enters the Temple courtyard until he immerses [in a Mikveh” [Talmud Yoma 30a].
In other words, everyone, who entered Ezras Nashim would stand in line to go to a mikveh, then enter Ezras Israel to proceed bringing the offering and then leave. Majority of Men described in the link were standing in Ezras Nashim waiting for their turn to go to the mikvah.
