This paper argues that the inclusion of Rebekah over Rachel and Leah in many American children’s Bibles is due to a flattening of women characters for the purpose of teaching moral lessons. Although the women of Genesis are not as prominent as their male counterparts, their afterlives began in early Jewish and Christian literature as well. The matriarchs (unfortunately not including Bilhah and Zilpah) appear in the following canonical books: 1 Samuel, Isaiah, Jeremiah, Ruth, Matthew, Romans, 2 Corinthians, Galatians, 1 Timothy, and Hebrews. Rachel and Leah occur together in Ruth 4:11, and Rachel by herself shows up additionally in 1 Sam 10:2, Jer 31:15, and Matt 2:18. Rebekah, however, occurs only once in either Testament: Rom 9:10-13 (and here preceded by Sarah, who is mentioned an additional five times). This lack of reference to Rebekah illustrates her relative invisibility, a situation that has continued throughout history, and is due in part to Isaac’s own weakness and forgettable qualities. Surprisingly then, some children’s Bibles tell parts of Rebekah’s story while fully ignoring Rachel and Leah’s. For example, in the Spark Story Bible by Patti Thisted Arthur, one chapter is devoted to Gen 24 (known for its betrothal scene at a well) and another to Gen 25 and 27 (including the oracle God gives Rebekah and Isaac’s blessing of his son). However, the book then skips to Joseph’s story without retelling any of the stories about Jacob, Rachel, Leah, and Laban (Gen 28–35). There is one oblique reference to Rachel after Joseph tells Jacob about his dream: Jacob is incredulous about the idea of Joseph’s “mother,” brothers, and father all bowing down to Joseph. The Spark Story Bible is not the only children’s Bible published in the United States that puts a heavier emphasis on Rebekah than Rachel and Leah. One explanation for these Bibles can be found in the aims and goals of children’s Bibles. Many children’s Bibles aim to simplify the biblical stories for a younger audience and want those simplified stories to teach a lesson, often a moral one. Rachel’s “immoral” actions—like stealing her father’s idols and lying about her menstruation cycle to keep them hidden—aren’t easily simplified. When Rachel and Leah’s story can be simplified, they are reduced to child-bearers, a simplification that doesn’t (or perhaps shouldn’t) teach a moral lesson. Rebekah’s story, on the other hand, is more easily simplified. Genesis 24 can be reduced to a story about Rebekah’s kindness and hospitality and teaches children to emulate Rebekah. Genesis 27, on the other hand, can be reduced to a story about Rebekah’s treachery and problematic influence over the men in her household. This Rebekah is not to be emulated. In short, Rebekah’s character can be flattened much more easily than Rachel’s and Leah’s characters. Such a flattening, however, creates an asymmetrical presentation of Rebekah, and thus Rebekah is not much better off than Rachel and Leah, who are excised. If we only use stock portrayals of women, are they even helpful?